Srcttoii ^ &'7^'^ Christian Workers' Commentary By JAMES M. GRAY, D. D. Chrtsiiajt Workers' Commentary on the Old and New Testaments. 8vo, cloth . . net $2.25 The mature work of an experienced Bible teacher, whose " Synthetic Bible Studies " is well known in Bible Study circles. Bible Problems Explained. i2mo, cloth, net 60c. The same earnest, positive, evangelical spirit characterizes these studies that has made Dean Gray's other books accept- able to so large a body of Christian students. Salvation from Start to Fifiish. Cloth, net 60c. "The earnest, positive, evangelical tone of the whole series of expositions is decidedly refreshing in these days of uncertain faith and of doubtful disputations." — Advance. Great Epochs of Sacred History. And the Shad- ows They Cast. i2mo, cloth . . net 60c. "A series of popular Bible Studies on the first twelve chap- ters of Genesis. This is a book well worth circulating." — N. Y. Observer. Satan and the Saint. 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Christian Workers' Commentary ON THE \^//r, Old and New Testaments ■ y APR 3 1 Arranged in Sections with Questions for Use at Family Altars and in Adult Bible Classes. Containing Homiletic and Exposi- tory Suggestions for Young Preachers. Also an Index of Texts and Themes Receiving Special Treatment \ By JAMES M/GRAY, D.D. Minister in the Reformed Episcopal Church; Dean of the Moody Bible Institute of Chicago; Consulting Editor of the Scofield Refereiice Bible ; Author of "Synthetic Bible Studies" "Great Epochs of Sacred History," "How to Master the English Bible" "Primers of the Faith" etc. New York Chicago Toronto Fleming H. Revell Company London and Edinburgh Copyright, 191S, by FLEMING H. REVELL COMPANY New York : 158 Fifth Avenue Chicago: 17 North Wabash Ave. Toronto: 25 Richmond Street, W. London; 21 Paternoster Square Edinburgh: 100 Princes Street THE AUTHOR'S EXPLANATION "Whoever attempts it will find it far easier to write a long commentary than a brief one," says Jamieson, Faussett and Brown. This we believe. The Christian Workers' Commentary represents the labor of eight years in the use of such spare hours as could be found in an otherwise well-filled life, but had the plan permitted its expansion into a series of volumes instead of one, it might have been completed earlier. HOW TO UNDERSTAND THE BIBLE. Fundamental to any first-hand knowledge of the Bible is the reading of the Holy Book itself, and all the commentaries in the world can not be substi- tuted for it. Moreover this Commentary is planned on the supposition that such reading will be done in connection with it. And it should be done in an orderly and scientific way. One of the greatest marvels and most convincing evidences of the Divinity of the Bible is its unity. Although composed of sixty-six different books, and written by dif- ferent authors at widely different times, yet it has a single plan and purpose in all its history, prophecy and doctrine both in the Old Testament and the New, and it is vital to its understanding that this be recognized in our ap- proach to it. In other words the serious student should not "start in anywhere" to read the Bible, unless it be as a member of a class whose teacher is capable of filling in the gaps. The Divine Author should be treated at least with the respect of a human author, and given an opportunity to interpret and ex- plain Himself in the practical and orderly unveiling of his thought. No one would begin a volume on science, history or philosophy in the middle of it or towards the close, and still hope to be deeply interested in or clearly under- stand it, and why act on a different principle in coming to the Word of God? THE PLAN OF THE COMMENTARY. Begin where the Holy Spirit has indicated to begin, at Genesis, and follow the order of the books. As tallying with this, the reader or student of this Commentary will find that it does not usually refer a second time to subjects which it has already touched upon, and that the comments do not repeat themselves to any appreciable extent. One should examine the marginal ref- erences in his Bible as he proceeds, and then turn back to the first instance where the subject or event is treated to find the comment on it. For example in the case of the Psalms, when one has become acquainted with their gen- eral character and the method of arriving at their contents as illustrated in the treatment of a few at the beginning, he may be expected to be capable of analyzing most of the remainder for himself. After that the more difficult, some of the more familiar and popular, and those distinctively Messianic or Millennial are treated more at length, but others are omitted. 5 6 AUTHOE'S EXPLANATION Moreover as the reading of the Bible should be done in an orderly and scientific way, so it should be done not in small detachments, but in large and generous portions. For example, in the Commentary, where the char- acter of the contents will permit, its sections or divisions cover not merely a single chapter, but several chapters, and are designed to interest the reader in the broad outlines of revelation. In some instances where their outstand- ing importance calls for it, special attention is given to chapters, verses or even single words, but these are in the nature of great principles whose un- derstanding carries one a long ways. Nor should beginners in the study of the Bible, and of these we are thinking, spend much time on isolated texts or be too curious about the difficulties and perplexities it presents, but rather seek a general and comprehensive knowledge of its contents as a whole, as- sured that in the light of such knowledge the difficulties and perplexities will be reduced to a minimum. THE WAY TO USE IT. The average layman has been kept in mind in the preparation of the Com- mentary, hoping that by its aid he might be interested not only to read but really study the Bible. He is advised to begin at the beginning and follow the wake of the Divine Author in the unveiling of His mind to men. First let him read the text in the Bible thoughtfully and prayerfully, and then the Commentary upon it. In the text of the latter are occasional questions, which he is advised to try to answer on the spot ; while at the close of each section or division are other questions in the nature of a general review. The theme of the first section is "Creation of the World," and the Bible text is Genesis I. Let him read Genesis I, then the Commentary upon it, giving attention to the questions if any, in its text, and finally review the whole with the ques- tions at the close. This process if pursued, will soon awaken enthusiasm in the study of the Bible, and ere long the sense of joy and strength in the mastery of its inspired contents. AT THE FAMILY ALTAR. It is hoped the Commentary may be welcomed at the family altar whose decay is so seriously to be deplored. To make the family altar interesting the element of instruction should be added to it — not too much at a time how- ever, and not too deep. The head of the family after reading the Bible por- tion might read the Commentary upon it when necessary or desirable to do so, and then put the questions. Or if scarcity of time prevented in the morn- ing, the Bible and the Commentary might be read then, and the questions passed around the family circle in the evening, or for that matter on the following morning. In such cases the prayer to follow will be saved from uniformity and formality. ADULT BIBLE CLASSES. But the author has especially considered the Adult Bible Class movement, and the desire so earnestly felt for a method cf studying the Bible by AUTHOR'S EXPLANATION 7 "wholes" as some Sunday school leaders have expressed it, whole books and whole themes in their sequence being in mind. The Bible is a single revela- tion as we have said, with a beginning, continuation and end, and in our Adult Bible classes at least it should be studied in this way. The different books of the Bible, and the different parts of those books, fit into one an- other with such exactness that it can not properly be understood, much less thoroughly enjoyed, except as one thus approaches it, and patiently and sys- tematically pursues the golden thread to its glorious end. It is not essential, but very desirable that every member of such a class possess a copy of the Commentary, and the intent is to publish it at a price making that permissive when compared with the cost of other "Lesson Helps" covering the whole Bible and extending over as long a period of study. Beginning with Genesis I, let the teacher a week in advance, assign the les- son, which commonly should be a single section or division of the Commen- tary as indicated by the "Questions" at the close. Let him insist that the class read the Bible text as often as possible during the week and the Commen- tary afterward, and let him do the same. In many instances the explanation, questions and suggestions in the Commentary will be all the preparation he requires, and particularly as the class advances in the book, and the self- interpretative character of the Bible discloses itself. In the case of a wise and prayerful teacher such a preparation of himself and his class will make for a social conversational hour on the Lord's day, and one of the greatest pleasure and profit. EXPOSITORY PREACHING. Finally, although this is a layman's commentary, the pastor, and espe- cially the younger men in the ministry and in the mission fields have not been forgotten in its preparation. The author beUeves in expository preaching as the staple of any pulpit, and in these pages the inexperienced will find such material, and it is hoped a stimulus to employ it. A PERSONAL WORD. Naturally in a work of this kind, many books have been consulted and many authors quoted, but except where they are mentioned in the text it has been thought unnecessary to particularly allude to them. Occasional references have been made to the author's "Synthetic Bible Studies," which has been drawn upon especially in the treatment of some of the Minor Prophets, and the Pastoral and General Epistles. We have tried to avoid too great uniformity in the treatment of the differ- ent parts of the Bible by employing the narrative style in some cases and thfe more didactic in others as circumstances indicated, and we trust the whole will be found readable and useful to all the classes of persons for whom it is intended. Prayer has accompanied the study and explanation here given of every book of the inspired record, and with confidence it may be added that the Holy 8 AUTHOK'S EXPLANATION Spirit Who has helped in the compilation, will help in the study of it in the case of all who call upon Him for His aid. We praise Him for the completion of the work, for the joy found in it all the way, for the new light it has brought to our own soul again and again, and for the assurance He has given that the labor will not be in vain. James M. Gray. The Moody Bible Institute of Chicago. ORDER OF THE BOOKS OF THE BIBLE Old Testament Page Genesis n Exodus 42 Leviticus 78 Numbers, 100 Deuteronomy 116 Joshua, 130 Judges, 142 Ruth, i53 1 Samuel, i55 2 Samuel, 167 1 Kings, 175 2 Kings, 185 1 Chronicles, 194 2 Chronicles, i97 Ezra, 203 Nehemiah, 205 Esther, 208 Job, 210 Psalms, 215 Proverbs, 228 Page Ecclesiastes, 232 Song of Solomon, 235 Isaiah, 239 Jeremiah, 248 Lamentations, 254 EzEKiEL, 255 Daniel, 268 HosEA, 278 Joel, 280 Amos, 281 Obadiah, 282 Jonah, 282 MiCAH, 284 Nahum 285 Habakkuk, 285 Zephaniah, 286 Haggai, 287 Zechariah 287 Malachi, 291 New Testament Matthew, 293 Mark, 313 Luke, 320 Gospel op John, 333 Acts of the Apostles, 345 Epistle to Romans, 359 1 Corinthians, 366 2 Corinthians, 375 Epistle to Galatians, 381 Epistle to Ephesians, 384 Epistle to Philippians, 390 Epistle to Colossians, 394 1 Epistle to Thessalonians,. 400 2 Epistle to Thessalonlans,. 402 1 Epistle to Timothy, 404 2 Epistle to Timothy, 409 Epistle TO Titus 411 Epistle to Philemon, 413 Epistle to Hebrews, 414 Epistle of James, 420 1 Epistle of Peter, 423 2 Epistle of Peter, 426 1 Epistle of John, 428 2 Epistle of John, 430 3 Epistle of John, 431 Epistle of Jude, 432 Book of Revelation, 434 1:1-8 GENESIS 11 GENESIS CREATION OF THE WORLD Chapter 1 1. Creation of Heaven and Earth, V. I. Here are three facts. What was done ? Who did it? When did it occur? There are two words that require ex- planation, "created" and "beginning." Does the former mean that heaven and earth were created out of nothing? The word ("bara," in Hebrew) does not necessarily mean that, but its peculiar use in this chapter suggests that it means that here. It occurs three times, here in v. i, at the introduction of life on the fifth day, and at the creation of man on the sixth day. Elsewhere, where only transformations are meant, another word ("asah" in Hebrew) is used, trans- lated "made." "Bara" (created) is thus reserved for marking the introduction of each of the three great spheres of ex- istence — the world of matter, of animal life and of spirit, all three of which, though intimately associated, are dis- tinct in essence, and constitute all the universe known to us. Professor Guyot adds that whenever the simple form of "bara" is used in the Bible it always refers to a work made by God and never by man. These considerations, wilh others, justify the statement that "cre- ated" here means created out of noth- ing. But when was the "beginning"? The margin indicates a period about 4,000 years before Christ, but these marginal notes are not part of the divine text, but the work of uninspired minds and therefore open to debate. Should sci- ence ultimately determine on millions of years ago as the period of the cre- ation there is nothing in this verse of the Bible it would contradict. 2. Making Day, vv. 2-5. What was the condition of inert mat- ter as represented in verse 2 ? The first verb "was" has sometimes been trans- lated "became." Read it thus and you get tlie idea that originally the earth was otherwise than void and waste, but that some catastrophe took place result- ing in that state. This means, if true, that a period elapsed between verses i and 2, long enough to account for the geological formations of which some scientists speak, and a race of pre- Adamite men of which others speculate. It suggests too that the earth as we now know it may not be much older thaR tradition places it. The word "earth" in this verse, however, must not be under- stood to mean our globe with its land and seas, which was not made till the third day, but simply matter in general, that is, the cosmic material out of which the Holy Spirit organized the whole uni- verse, including the earth of to-day. "And the Spirit of God moved upon the face of the waters." "Moved upon" means brooded over as a bird on its nest. "Waters" means not the oceans and seas as we know them, but the gas- eous condition of the matter before spoken of. The Spirit of God moved "upon" the waters, and not "inside of" tiiem, showing that God is a personal Being separate from His work. As the result of this brooding, what appeared? We need not suppose that God spake just as a human being speaks, but the coming forth of light out of thick dark- ness would have seemed to a spectator as the effect of a divine command (Ps. 33 : 6-0). On the natural plane of things vibration is light or produces light, which illustrates the relation between the moving of the Spirit upon inert mat- ter and the effect it produced. "And God called the light day." The Hebrew word "yom," translated "day," is used in five different senses in the first two chapters of Genesis. Here it means light without reference to time. Later in the same verse it means the period covered by "the evening and the morning" mentioned, the exact duration of which we do not know. At verse 14 it stands for what we know as 24 hours, at verse 16 it means the light part of the day of 24 hours, and at 2 : 4 the whole period during which the heaven and the earth were created. All this bears on the question whether creation was wrought in 6 days of 24 hours or 6 day-periods of unknown length ; and it will be seen that one does not neces- sarily contradict the Bible if he believes the latter. When we recall that days of 12 and 24 hours were altogether ex- cluded before the appearance of the sun on the fourth day, the latter hypothesis receives the stronger confirmation. 3. Making Heaven, vv. 6-8. What does God call forth in verse 6? "Firmament" might be translated by "expanse." What was it to divide ? No- tice that according to our definition of "waters" this means a separation of the gaseous matter into which light had now 12 GENESIS 1 : 9-31 come. What did God call this expanse? "Heaven" here means not simply the atmosphere around the earth but the greater chamber of immensity where the sun, moon and stars are located. In connection with this read Psalm 148, and notice that there are "waters," that is, gaseous matter above the heaven of which this verse speaks, and that the "waters" below it include the clouds of our atmosphere as well as the oceans and seas we navigate. 4. Making Earth and Seas, vv. 9-13. What command goes forth from God on the third day (v. 9) ? What did He call the result (v. 10) ? Heaven, or the firmament, had divided the cosmic or gaseous matter on the second day. Mo- tion was now everywhere, and gravita- tion and chemical forces tended to con- centrate this matter under the firma- ment around particular centres, one of which became our globe. A cooling process set in, shrinking and folding its surface into great wrinkles, the shrink- ing of some parts furnishing basins for oceans or seas and the projection of other parts bringing continents into view. Thus would astronomers and geologists comment on these verses. But another work than the formation of the globe was accomplished on this day (vv. 11, 12). A principle superior to matter begins to govern its particles, and they assume new forms. What does the earth put forth? Which came first, the plant or the seed? "The plant is not yet life," says Guyot, "but the bridge between matter and life." 5. Making Lights, w. 14-19. What command went forth on the fourth day ? For what six purposes were these lights made (v. 14, 15) ? What discrimination is made between the two greater lights (v. 16) ? Where were the lights placed (v. 17)? What special purpose of their making is em- phasized in verses 17 and 18? It is well to keep in mind that light itself was made on the first day, and that these "lights" of the fourth day were (so to speak) light-holders. It is of course unnecessary to state how they divide the day from the night, and in ■what sense they are for signs and sea- sons, as every one knows the first result is secured by the daily rotation of the earth among them on its own axis, and the second by its annual revolution around the sun. It is presumable that originally their light was merged in that of the earth's own outer covering of light, and that as her luminous en- velope disappeared they became visible, and she came to depend on them for both light and heat. 6. Creating Animal Life, vv. 20-25. What is the command of verse 20? The "waters" here referred to are our oceans and seas. The Revised Version corrects the misapprehension that "fowl" came _ forth from the water. What word in verse 21 indicates that we have now entered on a new sphere of exist- ence? What was the nature of the blessing on the fish and fowl (v. 22) ? What was the further work of creation on this day (v. 24, 25) ? It is interest- ing to note: (a) that this peopling of the water, the air and the land is in the precise order indicated by the science of geology ; (b) that the plant life of the third day was the preparation for the animal life of the fifth day; (c) that the plant is now in the animal shaped into new forms, and subservient to higher functions than it could ever perform by itself; (d) that two powers which place the animal on a higher platform than the lower grades of ex- istence are sensation, by which it per- ceives the world around it, and will, by which it reacts upon it. This is life, and is not the result of chemical ele- ments left to themselves, but the effect of previously existing life. In other words, the Bible and science agree in aeclaring that "spontaneous generation is an untenable hypothesis," and life only begets life. 7. Creating Man, vv. 26-31. What word in verse 26 suggests more than one person in the Godhead? What dignity is given to man above every other work of creation? What dignity in his position? What word in verse 27 shows that in his creation we have en- tered another new sphere of existence? \vhat blessing is bestowed on man in verse 28? How does it differ from that bestowed on the lower animals? What provision has God made for the suste- nance of man and beast? Note: (a*) that the consultation in the Godhead re- garding man's creation foreshadows the New Testament doctrine of the Trinity ; (b) that the "image of God" may mean the trinity in man represented by body, soul and spirit (2:7; i Thess. 5 : 23), but especially that moral image suggest- ed in Colossians 3:10; (c) that the dominion of man over the lower crea- tion has in some measure been lost through sin, but will be restored again in Christ (Psalm 8) ; (d) that the cre- ation of matter, of life and of man are three distinct creations out of nothing, and that God's action in them is direct, hence evolution from one into the other is impossible. There may be evo- lution within any one of these systems of existence considered by itself, but 2 : 1-7 GENESIS 13 this is different from that other evolu- tion which would make man the de- scendant of an ape and rule God out of the universe which He made. Questions. 1. What does "create" probably mean in this chapter, and why do you think so? . . „ , 2. When may "the beginning have been? 3. What does "earth" mean in verse 2? 4. What word in verse 2 opposes pantheism by showing God to be a Person? 5. If the creation days were not lim- ited to 24 hours, why do you think so? 6. What does "heaven" of the second day stand for ? 7. What two works were accom- plished on the third day? 8. What two powers in the animal define life? 9. Quote Colossians 3:10. 10. How would you distinguish be- tween a rationalistic and a possibly Biblical evolution ? THE GAEDEN OF EDEN Chapter 2 1. God's Sabbath, w. 1-3. The first three verses of this chapter belong to the preceding as a summing up of its contents. Of what day do they treat? What did God do on that Oay? How did He regard it? These verses, in the light of the fourth com- mandment, seem to countenance the thought of creative days of 24 hours each, that is, God's Sabbath seems to be set over against man's Sabbath, but the two should not be confounded. The latter was made for man and fit- ted to his measure (Mark 2:27), and therefore while the proportion of time may in some sense be the same, yet the actual time may be different. 2. Man's Nature, vv. 4-7. "The generations of" in verse 4, frequently repeated in this book, forms the dividing line between the various sections of it, or, as Dr. Urquhart puts it, "the heading of the various natural chapters into which the whole book was divided by its author. It refers not to what goes before but what comes after." In this case it is not the story of the heaven and the earth which we are to have repeated, but an account of the transactions of which they were to be the scene, the things which followed their creation. Notice the new name of God used here, "LORD God." The first of these words printed in capitals translates the Hebrew "Jehovah," while the second translates "Elohim." Elohim is the far-off name, that which distinguishes God as creator, hence its uniform ern- ployment until now. But Jehovah is the near-by name which distinguishes God in relation with man, the cove- nant-making and covenant-keeping God, hence its employment here where man is to be especially considered. Later on when both Jehovah and Elo- him are used in connection with human affairs, the former seems to be generally reserved for God's dealing with His own people as distinguished from the unbelieving nations. Verse 5 should be read in the Re- vised Version, where a certain condi- tion is described and the reason is given. What were the condition and the reason? What interesting fact of natural history is stated in verse 6? Especially interesting will it be to re- call this when we reach the first men- tion of rain at the flood. Of what was the body of man formed? What did the LORD God do with the formation He had made? And what was the pro- duction of these two elements accord- ing to the last clause? Here is the starting-point of the psychology of the Bible, which seems to speak of man as a trichotomic being — having body, soul and spirit (compare i Thess. s : 23; Heb. 4:12). Tertullian, one of the early church fathers, used to call the flesh the body of the soul and the soul the body of the spirit, an opinion which has maintained among psychol- ogists to the present. Others have called the body the seat of our sense- consciousness, the soul the seat of our self-consciousness, and the spirit the seat of our God-consciousness. Before leaving this verse note : (a) that the word "formed" in Hebrew 13 practically the same as "potter" in Job 10:9; Jer. 18:1-6; Ro. 9:20, 21 ; (b) that the word for "ground" is "adaniah," which means red earth,, and that from it the proper name Adam is derived ; (c) that the refer- ence to the spiritual life which man received by God's inbreathing is that which is the common property of all men, and which should be distin- guished from the new life in Christ Jesus which becomes the possession of those who, as fallen creatures, re- ceive the Holy Spirit to dwell in them through faith in His name. For the common spiritual life see Job 32 : 8 ; Prov. 20 : 27 ; i Cor. 2:11; and for the life of the Holy Spirit in the be- liever see Ezek. 36 : 26, 27 ; Ps. 53 ; John 14:16, 17; I Cor. 6:19, etc. 14 GENESIS 2 : 8-25 3. The Garden Located, vv. 8-14, What name is given to the locality of the garden? In which section of that locality was it planted ? What~ expres- sion in verse 9 shows God's considera- tion for beauty as well as utility? What two trees are particularly named? Where was the tree of life planted? What geographical feature of verse 10 accentuates the historical character of this narrative? Observe how this is further impressed by the facts which follow, viz : the names of the rivers, the countries through which they flow, and even the mineral deposits of the latter. Note : (a) the use of the pres- ent tense in this description, showing that the readers of Moses' period knew the location ; (b) it must have been an elevated district, as the source of mighty rivers ; (c) it could not have been a very luxuriant or fruitful lo- cality, else why the need of planting a garden, and where could there have been any serious hardship in the sub- sequent expulsion of Adam and Eve? It used to be thought that "Eden" was a Hebrew word meaning pleasure, but recent explorations in Assyria indicate that it may have been of Accadian ori- gin meaning a plain, not a fertile plain as in a valley, but an elevated and sterile plain as a steppe or mountain desert. Putting these things together, the place that would come before the mind of an Oriental was the region of Armenia where the Euphrates and the Tigris (or Hiddekel) take their rise. There are two other rivers taking their rise in that region, the Kur and the Araxes, thence uniting and flowing into the Caspian Sea, but whether these are identical with the Pison and Gihon of the lesson can not yet be determined. Science now corroborates this location of Eden in so far as it teaches (a) that the human race has sprung from a com- mon centre, and (b) that this centre is the table-land of central Asia. 4. The Moral Test, w. 15-17. For what practical purpose was man placed in the garden (v. 15)? What privilege was accorded him (y. 16)? And what prohibition was laid upon him (v. 17)? With what penalty? Some test must be given a free moral agent by which his determination either to obey or disobey God may be shown, and it pleased God, for reasons He has not been pleased to entirely reveal, to select this test. It was an easy one in the light of Adam's condition of sin- lessness and the bountiful _ privileges otherwise bestowed upon him. "The forbidden tree was doubtless called the tree of the knowledge of good and evil because through the eating of it man- kind came to the experience of the value of goodness and of the infinite evil of sin." The phrase "Thou shalt surely die" is translated a little differently in the margin. The nature of this death was two-fold. It was a spiritual death, for "in the day" Adam ate thereof he was cast out from the garden and cut off from the communion with God there- tofore enjoyed. It was physical death, for in the end Adam returned unto the dust whence he was formed. It would seem from the ensuing record that it was his exclusion from "the tree of life in the midst of the garden' which ultimately resulted in death. "It seems to have existed to confer the gift of immortality, perhaps to counteract sick- ness, repel bodily ills of every kind, and keep the springs of activity and enjoyment preserved in abounding ful- ness." 5. Man's Helpmate, vv. 18-25. What further evidence of God's con- sideration is in verse 18? What oc- curred as a preliminary to its expres- sion (v. 19) ? How does verse 20 il- lustrate the intelligence of Adam and in so far disprove the theory of man's ascent from a lower level than the present? Note the five steps on God's part before the helpmate is introduced to Adam (vv. 21, 22). How does Adam express his recognition 0I the help- mate? What name is given to her, by whom is it given, and why? Do you suppose verse 24 is the record of an expression of Adam, or a later one of Moses, the human author of this book? Of course, in either case, it is God speaking through the human agent, but which agent is it? (Compare also Ephesians S : 22-33, but especially verses 30, 31.) Speaking of the formation of Eve from Adam, one of the older com- mentators has remarked that "she was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him." The last verse of the chapter indi- cates that "in their state of innocence modesty did not require clothing as a. covering for shame, and that the cli- mate of the garden did not require it for protection." Of God it is said (Ps. 104:2); "Thou coverest Thyself with light as with a garment," and some have thought that in man's state of in- nocency a similar shining may have served him in the same way, an outer light which he lost when sin robbed him of the inner one. 3 : 1-15 GENESIS 15 Questions, 1. What relation do the first three verses of chapter 2 bear to the pre- ceding chapter? 2. What significance attaches to the phrase "the generations of"? 3. How would you distinguish the names of God in this lesson? 4. What is the nature of man, three- fold or two-fold ? 5. Give some evidences of the his- toricity of Eden. 6. Where may it have been located, and what reasons are there for so thinking? 7. What made Adam's moral test an easy one? 8. Why was "the tree of the knowl- edge of good and evil" probably called by that name ? 9. In what two ways was the penalty executed on Adam? 10. What shows that Adam was not a savage but rather the noblest type of the race ? INTEODUCTION OF SIN Chaptee 3 1. The Temptation, vv. 1-5. That more than the serpent was pres- ent is suggested by the speech and reasoning powers displayed, but is ren- dered certain by a comparison of Rev. 12:9 and 20:2, where the serpent is identified with Satan. Some think the serpent originally stood upright and was very beautiful to look upon, which, if true, would contribute to its power over the woman and further explain why Satan employed it as his instru- ment. Nevertheless, that Satan was the real tempter is additionally assured by John 8 : 44 ; 2 Cor. 11:3; i John 3 : 8 and i Tim. 2 : 14. Read Satan's inquiry of the woman in the Revised Version, and perceive how it differs from the words of the prohibition (2:16). How does it prove Satan "a liar from the begin- ning," and how does it impugn God's wisdom and love ? Do you think the \7oman made a mistake in parleying with Satan ? And how does her lan- S^aage (v. 3) deflect from the truth ? Does she also make God a harder mas- ter than He is, and thus has sin already entered her soul? Notice that "gods" (v. 5) is trans- lated "God" in the Revised Version. It was in seeking to be as God that Satan fell (i Tim. 3:6), and he tries to drag man down by the same means. Compare the history of the Anti-Christ, Thess. 2 : 4. 2. The Fall, w. 6, 7. What three steps led to the open act of sin? How does i John 2: 16 char- acterize these steps? Compare the temptation of Jesus for the use of the same method (Luke 4:1-13). How does the further conduct of the woman illustrate the progress and propagation of sin? Did any part of Satan's prom- ise come true? What part failed? Our first parents came into the knowledge of _ good and evil by coming to know evil to which they had been strangers before, the moral effect on them being shame (compare 2:25). To quote an- other: "What the man and woman immediately acquired was the now pre- dominant trait of self-consciousness. God-consciousness has been lost, and henceforth self-contemplation is to be the characteristic and bane of mankind, laying the foundation for those inner feelings or mental states compre- hended under the term 'unhappiness,' and for all the external strivings whereby effort is made to attain a bet- ter condition." What was the first of these efforts they made (v. 7, last clause) ? And (to quote the same author again) "is not this act the germ of all subsequent human activities? Conscious of self and feeling the pres- sure of need, and no longer having a God to supply that need, man begins to invent and contrive" (Eccl. 7 : 29). Nor are these inventions of a material kind merely, but chiefly a spiritual kind, since their effort to cover them- selves illustrates the futile attempts of the race to save itself from the eternal effects of sin by works of morality, penance and the like. What is the only covering that avails for the sin- ner (Ro. 3: 22; 2 Cor. 5 : 21) ? 3. The Trial, vv. 8-13. "Voice" might be rendered by sound, and "cool" by wind. How does verse 8 indicate the character and degree of their shame? Do God's words (v. 9) express judgment only, or may they have expressed grace? If the latter, in what sense? Does Adam tell the exact truth (v. 10) ? Was it merely shame or the sense of sin that drove him away? How does God's question (v. 11) suggest the kind of knowledge that had now come to Adam? Does verse 12 show a spirit of repentance or self-justification on his part? In the last analysis does he cast the blame on the woman or God ? 4. The Sentence on the Serpent, vv. 14, 15- On which of the guilty does God first pass sentence? Has the curse of verse 14 be-^n fulfilled? Compare Isa- iah 6s : 25, and notice that even in the millennium when the curse is removed from all other cattle it will still remain 16 GENESIS 3 : 16-24 on the serpent. But how does this curse suggest that previously the ser- pent did not crawl? (Naturalists de- scribe the organism of the serpent as one of extreme degradation, and say that although it belongs to the latest creations of the animal kingdom, yet it represents a decided retrogression in the scale of being, thus corroborating the Biblical explanation of its condi- tion.) Has the curse of verse 15 been fulfilled ? But we must not suppose the curse of verse 15 to be limited to the serpent, or else Satan were exempt. See by the marginal references that the seed of the serpent is placed by metonomy for that of Satan, and is identified as the wicked and unbelieving pec/p^e of all the ages (Matt. 3:7; 13:38; 23: 33 ; John 8 : 44 ; Acts 13:10; i John 3 : 8). In the same way the seed of the woman might be supposed to stand for the righteous and believing people in a!I the ages, and so it does in a cer- tain sense, but very especially it stands for our Lord Jesus Christ, the Head and Representative of that people, the One through whom they believe and by whom they become righteous. He Himself is the seed of the woman, and they in Him (Is. 7:14; Matt, i : 18-25 ; Luke 1:31-35; Gal. 4:4, 5). Observe how much this means to us. It is really a promise of a Redeemer and redemption, and being the first promise, it is that out of which all sub- sequent promises flow. The Bible refers to it again and again in one way and another, and we need to become well acquainted with it. Indeed the rest of the Bible is just a history of the fulfilment of this promise. The Bible is not a history of the world or even of man, but a history of the re- demption of man from the sin into which he fell in the garden of Eden. This explains why the whole story of creation is summed up in one chapter of the Bible, and why so little is said about the history of the nations of the earth except Israel. But in what sense is this a promise of redemption? On the supposition that Christ is the Seed of the woman, what will He do to Satan (v. 15)? When the serpent's head is bruised is not its power destroyed? (For the parallel see Heb. 2:14, 15: Rev. 20: 1-3, 7-10.) But what win Satan do to Christ? How may Satan be said to have bruised Christ's heel? (For an- swer see Isaiah 50 and 53, Psalms 22 and 69, and the chapters of the Gos- pels which speak of Christ's sufferings »nd crucifixion.) 5. The Sentence on Adam and Eve, vv. 16-21. What is the first feature of the sen- tence on the woman (v. 16, first clause) ? With what chiefly will her sorrow be connected (second clause) ? What second feature of her sentence is contained in the last clause? For what is the man condemned? Does this show him less or more guilty than his wife ? What curse precedes that on the man himself? And yet how is it shown that this too is a curse on the man ? "Sorrow" is ren- dered toil in the Revised Version, and hence the curse on the ground entails the toil on the man. How does this curse on the ground express itself from the ground (v. 18) ? (The necessaries of life must now be forced out of the earth which before might have spon- taneously yielded them.) What will this condition of things force out of man (v. 19)? For how long must this normally continue ? What part of man returns to the dust (Feci. 12:7)? Nat- uralists corroborate the Bible testi- mony to the curse by explaining that thorns and thistles are an abortion in the vegetable world, the result of ar- rested development and imperfect growth. They disappear by cultivation and are transformed into branches, thus showing what their character may have been before the curse, and what it may be when through Christ the curse will have been removed (Rev. 22 : 1-5). How deeply significant the crown of thorns, the sign of the curse which Jesus bore for us ! 6. The Penalty, vv. 22-24. To whom do you suppose the Lord God said this? Who is meant by "us"? Did you notice the same plural pro- noun in 1:26? The use of this is one of the earliest intimations of the Trin- ity more fully revealed in the New Testament. Indeed the earliest intima- tion is in the first verse of Scripture in the name God or (Hebrew) Elohim. This is a plural noun but associated with a singular verb, thus suggesting the idea of plurality in unity. What reason is given for thursting Adam and Eve out of Eden (v. 22) ? Has it occurred to you that there was mercy in this act? Having obtained the knowledge of evil without the power of resisting it, would it not have added to their calamity if, by eating of the tree of life, they had rendered that condition everlasting? What is the name of the mysterious beings placed on guard at the east of the garden? (v. 24) They seem to be the special guardians of God's majesty. 4 : 1-18 GENESIS 17 the vindicators of God's broken law, a thought emphasized by their symbolical position over the mercy-seat in the tab- ernacle at a later period. "The flam- ing sword" has been translated by "shekinah," the name of the visible glory of God which rested on the mercy seat. May it be that we have here a representation of the mode of worship now established at Eden to show God's anger at sin, and to teach the media- tion of a promised Saviour as the way of access to God? As later, so now God seems to say : "I will commune with thee from between the cherubim" (Ex. 25 : 10-22). Questions. 1. How would you prove that Satan and not the serpent was the real temp- ter in Eden? 2. In what way does the temptation of the second Adam (Christ) harmon- ize with this of the first Adam? 3. What does the making of the aprons of fig leaves illustrate? 4. How does natural history throw light on the curse pronounced on the serpent? 5. Who especially is meant by "the Seed of the woman"? 6. What is the Bible? 7. What do naturalists say as to the nature of thorns and thistles? 8. With what two or three sugges- tions of the Trinity have we met thus far in our lessons? 9. Of what do the cherubim seem to be the vindicators, and what sugges- tions does this fact bring to mind ? 10. How many questions in the text of our lesson have you been able sat- isfactorily to answer? THE STEEAM OF HUMANITY DIVIDED Chapters 4-5 I. Two Kinds of Worshippers, 4: 1-8. What were the occupations of these brothers? What does the name of God in verse 3 bring to mind from our sec- ond lesson? We are not told how God showed respect for Abel's offering and disrespect for Cain's, but possibly, as on later occasions, fire may have come out from before the Lord (i. e., in this case from between the cherubim) to consume the one in token of its ac- ceptance. A more important question is why God showed respect for it? Reading Hebrews 11:4 we see that "by faith" Abel offered his sacrifice. This means faith in some previous revelation or promise of God touching the way a guilty sinner might approach Him. Such a revelation was doubtless given in Genesis 3 : 21, which has been reserved for consideration until now. Where did God obtain the "coats of skins" mentioned there except as some innocent animal (a lamb?) was slain for the purpose ? In this circumstance doubtless is set before us in type the truth afterwards revealed that there is such a thing as a sinner's placing the life of another between his guilty soul and God (Heb. 9 : 22). Abel grasped this truth by faith, and submitted his will to God's testimony regarding it. Just what teaching he had conce"nin^ it we do not know, but the result shows that it was sufficient. He approached God in the revealed way, while Cain re- fused to do so. It is not that Cain's offering was not good of its kind, but before a man's offering is received the man himself must be received, and this is only possible on the ground of the atoning sacrifice and the shed blood of Jesus Christ to which Abel's offer- ing pointed. See Matt. 20 : 28 ; John 14:6; Acts 4:12; Ro. 3:21, 25; Heb. 11:11-14; 1 Pfcter 1:18-21; i John 1:7; Rev. 1:5, 6. What was the effect on Cain (v. 5)? Notice that the question put to him : "If thou doest well, shalt thou not be accepted ?" might be rendered : "If thou doest well, shall it (thy counte- nance) not be lifted up?" When a man does ill he can not look God in the face. But the following sentence is equally interesting: "If thou doest not well, sin lieth (croucheth) at the door." The idea is that sin, like a hungry beast, is waiting to spring upon Cain if he be not wary. But another idea is possible. The word for "sin" being the same as for "sin-offering," it rnay be that God is calling Cain's atten- tion to the fact that hope of acceptance remains if he will avail himself of the opportunity before him. The lamb, the sin-offering, is at hand, it lieth at the door, — why not humbly lay hold of it and present it as Abel did ? What a beautiful illustration of the accessibil- ity of Christ for every sinner? Does Cain accept or reject the invitation? What was the final outcome? (Read here i John 3 : 12.) 2. The First City Built, 4:9-18. What sin did Cain add to murder (v. 9) ? What additional curse is now laid upon the earth and upon Cain on account of his sin (vv. 11, 12)? How does the Revised Version translate "vagabond"? The explanation of the "mark" is unknown, but it may have been set upon Cain lest by his death the populating of the world would have have been arrested at a time when it was almost uninhabited. 18 GENESIS 4:19-5:24 Verse i6 is significant — "Cain went out from the presence of the Lord." His parents were thrust out of the gar- den but were still in the presence of the Lord (see the last lesson concern- ing the cherubim and the flaming sword), but he is excluded further. This is the sinner's fate in time and eternity. He now lives in the world without God and without hope (Eph. 2: 12), but even this will be exceeded in the day mentioned in 2 Thessalonians 1 : 7-10, which please read. In what land did Cain dwell, and what geo- graphical relation to Eden did it bear? The meaning of "Nod" is wandering, and it is affecting to think of Cain, and every sinner unreconciled to God through Jesus Christ, as a wanderer in the land of wandering. The next verse brings up s. question often asked : Where did Cain get his wife? The answer is: From among his sisters ; for although such are not named, there can be no doubt that daughters were born to Adam and Eve. Marriages of this character are repug- nant now and unlawful (Lev. 18:9), but it was not so at the beginning, since otherwise the race could not have been propagated. When it is now said that Cain "builded a city," we should not think of a modern metropolis but only a stockade perhaps, and yet it represents an aggregation of individuals for the promotion of mutual comfort and pro- tection. During Cain's long lifetime it may have attained a prodigious size. 3. Products of Civilization, 4: 19-24. The posterity of Cain is now given till we reach the seventh from Adam, Lamech, whose history is narrated at length. Of what sin was he guilty in the light of revelation (Mai. 2:15)? "Adah" means ornament, and "Zillah" shade, and it is not unlikely that the sensu®us charms of women now began to be unduly prominent. The sugges- tion of wealth and possessions is pre- sented in verse 20, art comes into view with Jubal (see especially the Revised Version), and the mechanical sciences with Tubal-cain. The cutting instru- ments speak of husbandry and agricul- ture, but also alas ! of war and murder, preparing us for what follows in Lamech's history. The latter's words to his wives are in poetry, and breathe a spirit of boasting and revenge, show- ing how man's inventions in science and art were abused then as now. These ante-diluvians, in the line of Cain at least, seem to have done every- thing to make their life in sin as com- fortable as possible in contrast to any desire to be delivered from it in God's way. 4. Men of Faith, 4: 25 to 5: 24. What is the name of the third son of Adam? While contemporaneous with Cain what indicates that he was younger? What is immediately predi- cated of his line (4:26?) Notice the capital letters in the name of God, and recall the Hebrew word for which it stands and the truth it illustrates. If now men began to call on the name of Jehovah, the God of promise and re- demption, may it indicate that they had not been calling on Him for some time before? Does it then speak of a re- vival, and single out the Sethites from the line of Cain? In the same connec- tion, notice that nothing is said of their building cities, or owning possessions, or developing the arts and sciences. Nor is mention made of polygamy among them, nor murder, nor revenge. Not that they may have been wholly free from these things, but that the ab- sence of any record of them shows a testimony to their character as com- pared with the descendants of Cain. They were the men of faith as dis- tinguished from the men of the world. Thus early was the stream of humanity divided. Notice again the phrase "the genera- tions of" and refer to what was said about it in an earlier lesson. Here it introduces the line of Seth as distin- guished from Cain and for the pur- pose of leading up to the story of Noah, with whose history the next great event in the story of redemption is identi- fied. But first fasten attention on Noah's ancestor Enoch (5 : 18-24). This is not the same Enoch as in 4: 17, but a de- scendant of Seth. What mark of faith is attached to his life-story (v. 22) ? And what reward came to him thereby (v. 24) ? How does Hebrews 11:5 ex- plain this? The translation of Enoch into the next world is a type of the translation of the church at the second coming of Christ (i Thess. 4: 16, 17). Enoch was a prophet and spoke of that day (Jude 14). And notice finally that he was the seventh from Adam in the line of Seth, as Lamech was in the line of Cain. What a contrast between the two, between the people of the world and the people of God, the men of rea- son and the men of faith !_ What a contrast in their lives and in the end of their lives ! This lesson had better not close with- out some reference to the longevity of men in those days. It is singular that it is not spoken of in the line of Cain. May it be attributed to the godliness in \ \ 6:1-7:10 GENESIS 19 that of Seth? Examine Psalm 91, es- pecially the last verse, and consider also what Isaiah says (65 : 20) on the longevity of men in the millennium. Observe too, that this longevity was a means of preserving the knowledge of God in the earth, since tradition could thus be handed down for centuries from father to son. Questions. 1. Can you recite Hebrews 11:4? 2. With what previous event may Abel's act of faith be connected? 3. If Abel walked by faith, by what did Cain walk ? 4. What two constructions might be placed on the phrase — "Sin lieth at the door"? 5. What was the name of the oldest city in the world ? 6. Who was the first polygamist? 7. Was primeval civilization based on holiness or sin? 8. What did men begin to do in the days of Seth ? 9. Whose history shows death to be not inevitable? 10. What evidential value is found in the longevity of antediluvian man? THE FIRST CLIMAX OF SIN Chapters 6-9 I. Degeneration, 6: 1-8. The results of civilization were mor- ally downward instead of upward, even the Sethites becoming corrupted in time as seen in the fact that after Enoch's translation only Noah and his family were found faithful. Just as the translation of Enoch was a type of that of the church when Jesus comes, so the moral condition of the world after his translation is a type of that which shall prevail after the transla- tion of the Church. See Luke 18: 8; 2 Thess. 2 ; 2 Tim. 3 ; 2 Peter 3. To return to Genesis 5 : 28 note that the Lamech there spoken of is not the descendant of Cain previously men- tioned, but the son of Methuselah in the line of Seth. "Noah" means com- fort, but how do Lamech's words tes- tify of the sad experiences of men in those days on account of sin? What feature of sin is mentioned at the open- ing of chapter 6 ? Some think the Sethites are meant by "the sons of God," but others regard it as a refer- ence to fallen angels who Kept not their own principality, but left their proper habitation (Jude 6) and consorted with human beings. Pember's work, "Earth's Earliest Ages," presents argu- ments for this view which are cor- roborated by such scientific facts as are given by Sir J. William Dawson in The Meeting Place of Geology and His- tory. In consequence of this awful sin, to what determination does Jehovah come (v. 3) ? But what respite, never- theless, is He still willing to bestow? Verse 4 is sadly interesting. The Hebrew for "giants" is nephilim (R. v.), which means fallen ones, and in the judgment of some refers to the "sons of God" or fallen angels of the preceding verses. A slightly different punctuation makes the verse read thus : "There were nephilim (fallen ones) in the earth in those days, and also after that." The "after that" seems to refer to Numbers 13 : 31-33, where in the re- port of the spies to Moses they speak of the men of Canaan as of "great stature," adding: "And there we saw the nephilim, the sons of Anak which come of the nephilim." This suggests that the culminating sin of the Canaan- ites was not different from that of the antediluvians. Observe further that the offspring of these sinful unions be- came the "mighty men which were of old, the men of renown," from which possibly the ancients obtained their ideas of the gods and demi-gods of which the classics treat. How does verse 5 define the extent of the wickedness of these days? Of course, when Jehovah is spoken of as repenting (v. 6), the language is used in an accommodated sense. Jehovah never repents or changes His mind, but His dealings with men as governed by their conduct appear to them as if He did so. What now becomes His pur- pose? Who alone is excepted? What shows that even in this case it is not of merit? 2. The Ark and Its Contents, 6:9 to 7: 10. Notice the phrase "the generations of," and recall the instruction about it in lesson 2. When Noah is spoken of as "just and perfect," that relative sense is used in which any man is just and perfect before God who believes His testimony and conforms his life to it. It is in this sense that every true believer on Jesus Christ is just and perfect. What two charges does God make against the earth (vv. 12 and 13) ? What is Noah commanded (v._ 14)? The measurement of the cubit is un- certain, the ordinary length being 18 inches, the sacred cubit twice that length, and the geometric, which some think may be meant, six times the com- mon cubit. At the lowest calculation the ark was as large as some of our ocean liners. Notice "covenant" (v. 18), and connect it with the original promise of 3:15. Why was Noah to take two of every living thing into the 20 GENESIS 7:11-9:19 ark (w. 19, 20) ? What else was he to take (v. 21)? Mention is made of the sevens of clean beasts (7: 2), doubtless for the purpose of sacrifice in the ark and after departing from it. If inquiry be raised as to how so many animals could be accommodated in such' a space, it is to be remembered (i) that the ark in all its three stories contained prob- ably 100,000 square feet of space; (2) perhaps the animals were not the total- ity of all the animals known in all the world, but those known to Noah ; (3) that the distinct species of beasts and birds even in our own day have been calculated as not more than 300. 3. Duration and Extent of the Flood, 7: II to 8: 14. When did the flood begin (v. 11)? What shows an uprising of the oceans and seas, occasioned perhaps by a sub- siding of the land? How long did the rain continue ? What suggests a rising of the water even after the rain ceased (vv. 17-19) ? How long did it continue to rise (v. 24) ? What circumstance mentioned in 2 : 5 may have given "a terrifying accompaniment" to the rain? When and where did the ark rest (8 : 4) ? "Ararat" is rendered Armenia in 2 Kings 19:37 and Is. 37:38. (See Pratt's Genesis for an interesting dis- sertation on this subject.) What is the story of Noah's messengers (vv. 6-12) ? How long did the flood last (v. 14) ? A beautiful parallel is found in consid- ering the ark as a type of Christ. All the waves of divine judgment passed over Him, and He put Himself judi- cially under the weight of all His peo- ples' sins. But He rose triumphantly from the grave to which that penalty had consigned Him. Nor did He thus rise for Himself only, but for all be- lievers who are in Him by faith as was Noah and his family in the ark. But did the flood actually occur? and did it cover the whole earth ? are ques- tions frequently asked. As to the first, the Word of God is all-sufficient to the man of faith, but it is pertinent to add that the event is corroborated by tradi- tion and geology. As to the second, there may be a division of opinion even among those who accept the authority of Scripture. Chapter 7 : 19-23 seems to teach its universality, but whether this means universal according to the geography of Noah or Moses or the geography of the present, is a question as to which Christians are divided. 4. God's Covenant with Noah, 8: 20 to 9: 19, What did Noah do on leaving the ark (v. 20) ? How does this verse bear on 7:2? What indicates the accept- ance of his offering, and by its accept- ance that of himself (v. 21)? What divine promise was associated with this acceptance? Of course, this does not mean that no further judgment is to be visited on the earth, as may be seen by 2 Thess. 1:7-10; 2 Peter 3 : 10-13, and Rev. 14 to 22. Where, earlier, have we met the blessing now bestowed on Noah and his family (9:1)? What new power over the brute creation is new put into man's hands (v. 2) ? If his dominion previously was that of love, of what was its nature to be henceforth ? If his food previously was limited to herbs, to what is it now extended (v. 3) ? But what limitation is put upon it, and why (v. 4) ? To quote Pratt at this point : "We see here that from the times of the deluge the blood was constituted a most sacred thing, devoted exclusively to God, to make expiation on the altar of sacrifice for the sins of men (see Lev. 17:11-14). When the blood of the Lamb of God who taketh away the sin of the world had been shed, this prohibition ceased naturally, together with the reason for it. The apostles, nevertheless, as a concession to the scruples of the Jewish Chris- tians, ordained its continuance (Acts 15:1-29), a concession which likewise of itself fell into disuse with the cessa- tion of the occasion for it — the disap- pearance of Judaic Christianity." To speak further of eating meat, some regard it as a lightening of the curse in that flesh was more easily ob- tained than the products of the soil, but others consider it as bearing on the in- tercourse with the spiritual beings pre- viously spoken of. In this connection it is in point to remark that the vo- taries of spiritualism, theosophy and other occultisms are denied a meat diet on the ground that it interferes with their mysterious (and sinful) af- finities. What magisterial functions are now conferred on man, not previously ex- ercised (vv. 5, 6) ? Another remark of Pratt is pertinent here : "The death penalty has been abused in almost all the countries of the world, but this does not justify its abolition in cases of pre- meditated homicide ; and unwillingness to apply to the criminal the pain of death ordained by God Himself, the Author of life, always tends to the in- crease of crime and gives loose rein to personal vengeance. The inviolability of human life means that the life of a human being is a thing so sacred that he who takes it without just cause must pay for it with his own in amends to outraged justice, both human and di- vine." Compare Numbers 35 : 33. 9:18-10:12 GENESIS 21 What are the terms of the covenant now made with Noah (vv. 8-11)? And what token or seal does God set to it (vv. 12-17) ? The rairbow may have been seen before, but God now employs it for a new purpose. And the token is not only for us, but also for every living thing, and for perpetual genera- tions. And then, too, God looks upon it and remembers the covenant whether we do or not, our deliverance depend- ing not on our seeing it. This calls to mind the promise of Exodus 12:13: "When / see the blood, I will pass over you." Questions. 1. What was the result of the earliest civilization, morally considered ? 2. What two applications have been given to the "sons of God" in Genesis 6? 3. What is the Hebrew for "giants," and its meaning? 4. How might be explained the large number of animals in the ark? 5. In what way may the ark be used as a type of Christ ? 6. In what two ways is the story of the flood corroborated ? 7. What two reasons have been given for the privilege of eating meat? 8. What element will be employed in the next destruction of the earth? 9. Have we Biblical authority and mandate for capital punishment? 10. What circumstances of special in- terest 4o you recall in connection with the rainbow ? THE OEIGIN OF THE NATIONS Chapters 9: 18-11 I. Noah's Prophecy, 9: 18-29. To which of the sons of Noah is at- tention called at the beginning of this section, and why (v. 18) ? To what oc- cupation did Noah apply himself after the flood (v. 38) ? Of what sin was he guilty (v. 21)? Of what grosser sin was his son guilty (v. 22) ? What curse did Noah pronounce on the line of Ham (v. 25)? Which particular line? Just why Canaan is selected one can not say. We only know that his fa- ther is not once mentioned in this chap- ter without him, for which God must have had a reason even if it is not re- vealed. One reason may be to em- phasize that the curse rested upon Asiatics rather than Africans. Because certain of these latter are descendants of Ham, and are black, and have served as_ slaves, men have associated the curse with them, but the facts of the next chapter (10:15-19) are against that idea. The Hebrews or Israelites, the descendants of Shem, who were them- selves slaves in Egypt for a while, afterwards enslaved the Canaanites (Joshua 9:23-27; I Kings 9:20-21), and this in part is a fulfillment of this prophecy. It is pertinent further that the Canaanites, like others in the line of Ham, the Babylonians, Egyptians and Africans, inherited the sensuous characteristics of their progenitor for which the judgments of God fell upon them later. Passing over the blessing upon Shem, or rather the God of Shem, mention the three things prophesied of Japheth (v. 2^). He is "enlarged" in the sense that the peoples of Europe sprung out of his loins, to say nothing of the Hin- dus and doubtless the Mongolians. He "dwells in the tents of Shem" in the sense at least that he partakes of the blessing of their religion, that of the Bible. Canaan is his "servant" in the sense doubtless in which the nations and tribes descendant from him are subject to the control of Europe. 2. The Nations, 10. This chapter is more than a list of names of individuals. Several are names of families or nations, and make it the most important historical docu- ment in the world. You will see that the stream of the race divides accord- ing to the three sons of Noah. Whose division is first traced (v. 2) ? What part of the world was settled by his off- spring (v. s) ? This might read: "By these were the coast lands of the na- tions divided," and research indicates that the names of these sons and grand- sons are identical with the ancient names of the countries bordering on the seas of northern and northwestern Europe. (Examine map number i in the back of your Bible). Whose off- spring are next traced (v. 6) ? A sim- ilar examination will show that these settled towards the south and south- west in the lands known to us as Pales- tine, Arabia, Egypt, Abyssinia, etc. Whose offspring are last named (v. 21)? What distinction is given to Shem in that verse? "Eber" is another form of the name Hebrew, and the distinction of Shem is that he was the ancestor of the Hebrews or the Israel- ites. His descendants settled rather in the south and southeast, Assyria, Per- sia, etc. 3. The First World-Monarchy, 10: 8-12. The verses relating to Nimrod call for attention. What describes the en- ergy of his character? How does verse 9 show his fame to have de- scended even to Moses' time, the human author of Genesis? What po- litical term is met with for the first 22 GENESIS 10 : 11-12 : 9 time in verse lo? Attention to the map will show "the land of Shinar" identical with the region of Babylon in Asia, affording the interesting fact that this kingdom was thus founded by an Ethiopian. Verse 1 1 might read : "but of that land (i. e., Shinar) he went forth into Assyria," etc., indicating Nimrod to have been the inspiration of the first world-monarchy in the sense that he united under one head the be- ginnings both of Babylon and Assyria, proving him a mighty hunter of men as well as wild beasts. Rawlinson's Ori- gin of the Nations will be found in- structive in this connection. He says, in a word : "The Christian may with confidence defy his adversaries to point out any erroneous or impossible state- ments in the entire (loth) chapter, from its commencement to its close." 4. The Tower of Babel, ii. The contents of this chapter seem to precede in time those of chapter lo. There we have the story of how the nations were divided, and here why they were divided. What was true of the race linguistically until this time (v. i) ? To what locality had they been chiefly attracted (v. 2) ? What new mechanical science is now named (v. 3) ? What two-fold purpose was the outcome of this invention (v. 4) ? What was the object in view? Is there a suggestion of opposition to the divine will in the last phrase of that verse? (Compare 9 : i and i : 28.) If we take verse 5 literally it suggests a theophany like that in chapter 18, but perhaps the writer is speaking in an accommodated sense. He means that God's mind was now fastened on this act of human dis- obedience and rebellion, for such it seems to be. Notice the divine solilo- quizing in verse 6, and the reasoning it represents: (i) this people are united by the fact that they have but one lan- guage ; (2) this union and sense of strength have led to their present un- dertaking; (3) success here will gen- erate other schemes in opposition to My purposes and to their disadvantage ; therefore this must be frustrated. What was the divine plan of frustration (v. 7) ? What was the result (v. 8) ? What name was given this locality, and why (v. 9) ? (Observe that Babylon and Babel are the same.) "With this blow of the avenging rod of God came to an end the third ex- periment God was making with the apostate race. They had again turned their backs on God, making haste to caste into oblivion the terrible lesson of the flood ; and so with the confusion of their speech God delivered them up to the lusts of their own hearts" (Pratt). (Read here Romans i : 28.) Questions. 1. From which of Noah's sons did the Hebrews descend ? 2. What peoples are the descendants of Japheth? 3. Who seemed to aspire after the first world monarchy? 4. What distinction in the account of the origin of the nations is seen as be- tween chapters 10 and 11? 5. What came to an end at this period ? THE OEIGIN OF ISRAEL Chapters 11: 10-12: 9 I. The Divine Purpose. We have reached a fourth experi- ment in God's dealings with the apos- tate race, only this shall not ultimately be the failure the others proved. It should be understood, however, that in speaking of failure the reference is to man's part and not God's. Before the flood the sin of the race was atheism, outright denial of divine authority with the indulgence of sinful lusts it pro- duced and the dissolution of moral and social bonds. But after the flood idol- atry took its place — just how, or why, it is difficult to say — and long before Abram's time polytheism prevailed both in Chaldea and Egypt. But God's purpose from the begin- ning was the redemption of the race according to the promise of Genesis 3 : IS, and as incident thereto He will now call out a single individual from the corrupt mass, and make of him a na- tion. Special training and care shall be given to this individual and this na- tion that there may be in the earth (i) a repository for His truth to keep alive His name; (2) a channel through which "the Seed of the woman," the world's Redeemer, may come among men; and (3) a pedestal on which He Himself may be displayed in His char- acter before the other nations of the world to the sanctifying of His name among them and their ultimate return to His sovereignty. Steady contempla- tion of this three-fold purpose in the call of Abram and the origin of Israel will prevent any charge of partiality against God for dealing with them dif- ferently from other peoples, and will help us to see that all His blessing of them has been for our sake, thus quick- ening our interest in all that is reveal- ed concerning them. Israel has thus far fulfilled only part of her original mission. She has re- tained the name and truth of God in the earth, and given birth to the Re- 11 : 10-12 : 9 GENESIS 23 deemer (though she crucified Him), but she has not sanctified God among the peoples by her behavior. For this she has been punished in the past, and is now scattered among the peoples in whose sight she denied Him ; but the prophets are a unit that some day she shall be restored to her land again in a national capacity, and after passing through great tribulation, be found peni- tent and believing, clothed in her right mind and sitting at the feet of Jesus. Then she will take up the broken threads again, and begin anew to carry out the original plan of sanctifying God among the nations. She will witness for Jesus as her Messiah in the millen- nial age for the conversion of those na- tions and their obedience to His law. All this will be brought out gradually but plainly as we proceed through the prophets. 2. The Generations of Shem and Terah, ii: 10-32. "The generations of Shem and Terah" are the children who sprang from them, and furnished the descent of Abram and the Israelites. Which one of the sons of Shem was divinely chosen for this honor? (Compare v. 10 with 10:21.) What seven facts are stated of Haran (vv. 27-29) ? Iscah, one of his daughters, not otherwise mentioned, is thought by some identical with her whom Abram married and whose name was changed to Sarai (my princess) after that event. Others, however, base on Abram's words (20 : 13) that Sarai was a daughter of Terah by a second wife, and thus his half- sister. Still others conjecture that of the supposed two wives of Terah, one was Haran's mother and the other Abram's, so that in marrying his niece, he was at l-'berty to speak of her as his sister, as in Egypt (12:19), in the same sense in which he could call Lot his brother though he was also his nephew (14 : 14). "Haran," which is the name of a locality, called "Charran," in Acts 7 : 2-4, must not be confounded with the other word which is the name of Terah's son, since they are quite dis- tinct. Notice the location of these places on the map, and observe that because of the desert of Arabia they had to travel first towards the north- west (about 650 miles) to the fords of the Euphrates, and then southwest (say 500 miles) to Hebron or Beer- sheba, which later on became Abram's favorite abode. Ur must have been a city of great wealth and influence, so that Abram was brought up under circumstances of the highest civilization. Documents written in his day have recently been brought to light, in which his name is mentioned as borne by men of that land. And as a further mark of his- toricity, the name of the city itself, Ur of the Chaldees, or Ur-Kasdim, as the Hebrew puts it, was the peculiar form of its name in Abram's time, though subsequently it had another form. One more feature of interest is that it was the ancient seat of the worship of the Moon, and that Abram and all his fam- ily were undoubtedly idolaters, so that this call of God to him, Hke His call to us in Christ, was entirely of grace. In examining this point consult chapter 31:53; Joshua 24:2, 3, 14, 15. 3. Abram's Call and His Response, 12: 1-9. How does the King James Version indicate an earlier date for the call of Abram than that which chapter 12 nar- rates? How is this corroborated by Acts "J : 2"^ Stephen, speaking of this call, indicates that God "was seen to Abraham," as if some visible manifes- tation was vouchsafed to him at the beginning. In what form this may have been we do not know, but sufficiently clear to have shown the patriarch the distinction between gods of wood and stone and the only true God. What seven promises are given Abram to encourage his faith (vv. 2, 3) ? God's authority could find fit ex- pression only in a nation bound to- gether under institutions of His own appointment, since many scattered fam- ily altars could not bear an adequate witness for His unity. Notice again that for Abram to become great and his offspring to develop into a great nation co-operation would be required on the part of his and their neighbors, hence to secure this God lays this curse and blessing upon their enemies and friends. Have you located Shechem? How is Abram comforted at this place (v. 7) ? What additional promise is now given him? This gift to his seed of the land should be strongly emphasized. It was, and is, Jehovah's land. Ezekiel speaks of it as "the middle, or navel, of the earth" (38: 12, R. V.), and it is pecu- liarly situated geographically, commer- cially and politically, but especially his- torically and prophetically. It has been given to Israel as her possession for- ever, but not her o'o.mership, as we shall learn by and by (Lev. 25:23). More- over, so closely is Jehovah's purpose of redemption associated with the land as well as the people of Israel that when they are separated from it, as we shall see, they are separated from Him, and the lapse of time in their history is not 24 GENESIS 12 : 10-14 : 12 considered until they are returned to their land again. In a word, they can never dwell elsewhere and be His peo- ple or fulfill their calling. Questions. 1. How would you identify the three previous experiments with the race ? 2. How would you distinguish be- tween the sin of men before and fol- lowing the flood ? 3. What was the threefold purpose in the call of Abram and th3 nation of Israel? 4. How should the knowledge of this influence us? 5. How far has this purpose yet been realized ? 6. Will it be entirely realized, and if so, when and how? 7. How might Abram's conduct in 12:19 be explained? 8. What outside proof have we of the historicity of these chapters? 9. What is God's peculiar relation to the land as well as the people of Is- rael ? , 10. Draw an outline map of Abram s journey from Ur to Haran and She- chem. THE PEOMISE EENEWED TO ABEAM Chapters 12: 10-13 1. Abram in Egypt, 12: 10-20. It is felt that Abram acted unad- visedly in taking this journey to Egypt, for which three reasons are assigned : (i) God could have provided for him in Canaan, notwithstanding the famine ; (2) there was no command for him to leave Canaan, to which place God had definitely called him; (3) he fell into difficulty by going, and was obliged to employ subterfuge to escape it. Still these arguments are not convincing, and in the absence of direct rebuke from God we should withhold judg- ment. Concerning the trial which Abram encountered, how did the last lesson justify in part, his subterfuge ? What shows the unwisdom of it even on the natural plane of things (vv. 18-19) ? How does his character suffer in com- parison with that of Pharaoh? Who interposed on his behalf, and how (v. 17) ? How does this circumstance dem- onstrate that the true God has ways of making Himself known even to heath- en peoples? How does it further dem- onstrate that the record itself is true ? 2. Separation from Lot, 13:1-13. If Abram has been out of fellowship with God during his Egyptian sojourn, how is that fellowship now restored (vv. 3, 4) ? Have we any lesson here concerning our own backsliding? (Com- pare I John I : 9.) What shows the unselfishness and breadth of Abram's character in dealing with Lot (vv. 8, 9) ? How does this show that Canaan at this time must have been largely de- populated ? What principle governed Lot in his choice (vv. 10, 11)? How does the Revised Version render verse 12? Have you identified these locali- ties on the map? What shows the un- wisdom of Lot's choice (v. 13) ? Read on this point 2 Corinthians 6:14 to 7:1- 5. The Promise Renewed to Abram, 13: 14-18. Does Abram suffer for his unselfish- ness? What advance does this renewal of the promise record so far as the land is concerned (v. 15) ? So far as Abram's posterity is concerned? What two references to Abram's seed do verses 15 and 16 record? In what way may he be said to have taken posses- sion of the land in advance (v. 17)? Have you identified Hebron? Abram by the Egyptian episode may have well felt he had forfeited the promise, if it had rested on his faithfulness, but in- stead it rested upon the faithfulness of God. How kind, therefore, for God to have reassured His servant, unworthy as he was, and even to have given him a larger vision of what the promise meant ! Questions are rendered unnecessary in this case because of the number and nature of those in the text itself. Hereafter when omitted at the close of the lesson, it will be for this reason. THE ABEAHAMIC COVENANT Chapters 14, 15 I. The Confederated Kings, 14: i- 12. How does the Revised Version trans- late "nations" in verse i ? In what valley was the battle joined (3) ? How is that valley now identified? Against what six peoples did Chedorlaomer and his confederates campaign in the four- teenth year (5-7) ? You will find these peoples located on the east and south of the Dead Sea, Who were victors in this case (10)? How did they reward themselves (n)? What gives us a special interest in this story (12)? Objectors have de- nied the historicity of it, but the mon- uments of Assyria, Babylonia and Egypt, with their inscriptions and paintings, confirm it. The names of some of these kings are given, and it 14:13-15:6 GENESIS 25 would appear that Chedorlaomer was the general name of a line of Elaniite kings corresponding to the several Pha- raohs and Caesars of later times. 2. Abram's Exploit of Arms, 14: 13-24. By what name was Abram distin- guished among these heathen peoples (13)? What hint have we of his princely power (14)? What was the manner of his attack (15) ? The motive for it (16)? We are not surprised at Abram's meeting with the king of Sodom on his return, but what other king is named (18)? What office did he hold beside that of king? Was he a heathen like the others (19) ? Who gave the tithes, Abram or he? (Compare Heb. 7:6.) Melchizedek seems to have been a king of Salem, later called Jerusalem, who like Job had not only retained the knowledge of the true God but also like him was in his own person a prince and a priest. (Compare Job i : 5-8 ; 29 ; 25.) Recent discoveries of correspond- ence of the Egyptian kings written at about the time of the Exodus refute the theory once held that Melchizedek was an imaginary character and that this in- cident never occurred. This correspond- ence includes letters of the king of Jerusalem, Ebed-Tob by name, which means "the servant of the Good One," who speaks of himself in the very phrases used by his predecessor Mel- chizedek (Heb. 7). The probability is that Melchizedek, like Chedorlaomer, was the common name of a race or dynasty of priest-kings ruling over that city. He is employed as a type of Christ in the iioth Psalm and in He- brews 7. How does the king of Sodom prob- ably the successor to him who had been slain (10), express his gratitude to Abram (21)? What is Abram's re- sponse (22-24) ? How does this re- sponse show that Melchizedek wor- shipped the same God ? What elements of character does it show in Abram? 3. The Second Test and Reward of Faith, 15: 1-6. "After these things" Abram might have feared that the defeated warriors would return in force and overwhelm him, nor is it improbable that misgiv- ings arose as to relinquishing the spoil he was entitled to as the conqueror. But God could deliver him from fear in the one case and make up to him the loss in the other. How does He ex- press both ideas in verse i ? But what burdens Abram heavier than either of these things (2) ? God promised him a seed to inherit Canaan, which should b^ multiplied as the dust of the earth, yet he was going hence childless. He who should be possessor of his house under these circumstances would be Dammesek Eliezer (R. V.). Just how to explain this is difficult, but Eliezer was his steward, and oriental custom may have entailed the posses- sions of his master on such an one where no natural heir existed. We cannot explain this but would call atten- tion to the reply of Jehovah, that it is not an adopted son he shall have but a supernatural one (4). And now what does Jehovah do to Abram (5) ? And what does He ask Abram to do? And what does He then promise him? Was Abram's faith able to measure up to this stupendous declaration (6) ? And in what did this faith of Abram result to him (v. 6, last clause) ? These words, "counted it to him for righteous- ness," reveal a fact more important to Abram personally than the promise of a seed, except that the seed, considered as the forerunner and type of Christ, was the only ground at length on which Abram might be counted righteous. To under- stand these words is vital to an under- standing of our own redemption, and an apprehension of the Gospel. Abram was a sinner, born into a state of wrongness, but God now puts him by an act of grace into a state of Tightness, not because of Abram's right- eous character but on the ground of his belief in God's word. Nor does this righteous state into which he is brought make it true that thereafter he is without a flaw in his character, for he is guilty of much. But he has a right standing before God, and because of it God can deal with him in time and eternity as He cannot deal with other men who do not have this standing. The significance of this to us is seen in Romans 4 : 23-25, which you are urged to read prayerfully. The question is sometimes asked whether Abram — and for that matter, any Old Testament saint — was justified or made righteous just as we are in these days. The answer is yes, and no. They were made righteous just as we are in that Christ took away their guilt on the cross and wrought out a righteousness for them, but they were not made righteous just as we are in that they knew Christ as we do. Christ indeed said that Abram rejoiced to see His day, and he saw it and was glad (John 8:56), but this does not^ mean that he saw and understood what we now do of the Person and finished work of Christ. 26 GENESIS 15:7-16:6 The fact is this : God set a certain promise before Abram. He believed God's testimony concerning it and was counted righteous in consequence. God sets a certain promise before us, and if we believe God's testimony concern- ing it we are counted righteous in con- sequence. The promise to Abram was that of a natural seed ; the promise to us in that of salvation through Jesus Christ, the anti-type of that seed. We have but to believe His testimony con- cerning Jesus Christ, as Abram believed it concerning the seed, to obtain the same standing before God forever. It is not our character that gives it to us, nor does our change of standing imme- diately produce a change of character, but this does not affect the standing, which is the important thing because the character grows out of it. The reward of the first test of faith brought Abram a country (Gen. 12), but that of the sec- ond brought him a better country, that is, a heavenly (Heb. 11:8-16). 4. The Covenant of God, 15:7-12, 17-21. In what words does God now identify Himself and renew the promise of the land (7) ? Is Abram altogether satis- fied about the land (8) ? What does God tell him to do (9) ? What now happens to Abram (12)? What next takes place with reference to the sacri- fice (17)? And in connection with this what does God do with Abram? How does He define the boundaries of His gift? We ought to say that "the river of Egypt," can hardly mean the Nile, although some so regard it. Others think it is that wady or brook of Egypt lying at the southern limit of the land of Israel, referred to in Num. 34 : 5 ; Josh. 15:4, and Isaiah 27:12. The strange incident recorded here is of symbolic importance. Men en- tered into covenant with one another in this way, that is, they would slay an animal, divide it into parts, walk up and down between them and thus sol- emnly seal the bond they had made. Afterward part of the victim would be offered in sacrifice to their gods, while the remainder would be eaten by the parties to the covenant. It was the highest form of an oath. God thus con- descended to assure Abram, since the smoking furnace and burning lamp, passing between the pieces and doubt- less consuming them, typified His pres- ence and acceptance of the bond. Among men it takes two to make a covenant, but not so here. God is alone in this case, and asks of Abram nothing in return but the repose of con- fidence in His faithfulness. It is thus that God covenants with us in Christ. He gives, and we take. He promises, and we believe. But dwelling on what Abram saw we passed over what he heard, and this is an essential part of God's cove- nant with him (13-16). What did He say would be true of Abram's seed for a while? It is a matter of dispute how these four hundred years are computed, but Anstey's Romance of Chronology says that Abraham's seed here means Isaac and his descendants from the time of the weaning of the former when he became his father's heir, to the date of the Exodus, which was precisely 400 years. What two-fold promise is given Abram personally (15)? What partic- ular reason does God give for the delay in possessing Canaan (16) ? "The Amor- ite" here is the name used doubtless for all the inhabitants of Canaan, of which they were a chief nation and a very wicked one. The long-suffering of God will wait while they go on fill- ing up the measure of their iniquity, but at last the sword of divine justice must fall. The same thing happens with sinners in general, and as another says, it ought to embitter the cup of their pleasures. Questions. 1. What corroborative evidence of the historicity of Chapter 14 can you name ? 2. Recall in detail what has been taught or suggested about Melchizedek. 3. How would you explain Genesis 15:6? 4. Can you repeat from memory Romans 4 : 23-25 ? 5. In a word, what is the significance of the transaction in 15 : 7-21 ? THE TOKEN OF THE COVENANT Chapters 16, 17 Our lessons are grouping themselves around the great facts of Scripture as we proceed, and while we are omitting nothing essential, emphasis is laid on the strategic points. In this lesson the point is the token of the covenant God made with Abram, but there are other thoughts leading up to and giving occa- sion for it. I. Saral and Hagar, 16: 1-6. The incident we now approach is not creditable to Abram or his wife, but there is an explanation of it. At least ten years had elapsed since God prom- ised a seed to Abram (compare 12: 12 with 16: 16), and yet the promise had not been realized. Abram had been a monogamist until now, but concubinage was the custom, and the idea impressed Sarai that the delay in the promise 16:7-17:14 GENESIS 27 might mean a fulfillment of it in an- other way. Might it be that they should help God to fulfill it ? A wise teacher has said that human expediency to give effect to divine promises continues still one of the most dangerous reefs on which the lives of God's people are wrecked. The result might have been foreseen so far as Hagar's treatment of Sarai is concerned (4), but the lat- ter's unfairness towards her husband does nothing to redeem her previous improper conduct. Abram's action (6) will be differently judged by different people, but seems consistent with the original purpose to accept of Hagar not as on equality of wifehood with Sarai, or even as his concubine, but as Lange puts it, "a supplementary concu- bine of his wife." 2. The Angel of the Lord, 16:7-14. It is not "an angel" of the Lord here brought before us, but "The Angel," an expression always referring to the second Person of the Trinity. He as- sumes the divine prerogative at verse 10, and is identified as God at verse 13. It is no objection to say that it is only Hagar who thus identifies Him, not only because she must have had evi- dence of His identity, but because the inspired record in no way contradicts her. While this Angel is Jehovah, it is remarkable that in the name "Angel," which means "messenger" or "one sent," there is implied a distinction in the Godhead. There must be one who sends if there is one sent, and since the Father is never sent but always sends, the conclusion is that "The Angel of the Lord" must be God the Son. Identify on the map "the way to Shur" (7), and observe that Hagar was departing in the direction of her own land. Ishmael means "God hear- eth." Why was he to be thus called (11)? What character and experience are prophesied of him (see R. V.) ? Where was he to dwell? "In the pres- ence of his brethren" seems to mean "over against" or "to the east of" his brethren. 3. The Covenant Renewed, 17: 1-8. Abram's disobedience or unbelief as illustrated in the matter of Hagar kept him out of fellowship with God for fourteen years or more. (Compare first verse of this chapter with the last of the preceding one.) What takes place after so long a time? With what new name does God introduce Himself? The Hebrew here is "El Shaddai." "El" means might or power, and "Shad- dai" means a shedder forth of bounty. The name represents God as the all- bountiful One, and comes as His rev- elation of Himself to Abram just when the latter needed to learn that the strength of God is made perfect in human weakness. Abram sought to ob- tain by his own energy what God only could give him, and having learned his lesson and being ready to give himself to God, God is ready to give Himself to Abram and make him fruitful. To quote Jukes here : "He puts something into Abram which at once changes him from Abram to Abraham — something of His own nature." But what is required of Abram, how- ever, before this (i)? He must be "perfect," not in the sense of sinless- ness, impossible to mortal, but in that of doing the whole will of God as it is known to him. And on that condition what promise is renewed (2) ? It is not as though the covenant of chapter 15 had been abrogated for "the gifts and calling of God are without re- pentance" (Ro. 11:29), but that now the first step is to be taken in its ful- fillment. What new attitude, physically considered, is now assumed by Abram in his intercourse with God (3) ? What new name is given him, and its mean- ing (5) ? How does the promise of verse 5 read in the Revised Version? Compare the promise as more fully outlined in verses 6 to 8 for features additional to those previously revealed. What does God say He will make of him? And what shall come out of him? Have either of these things been said before? What did God say He would establish, and with whom, and for how long? What is new here? A father of many nations indeed has God made Abraham, if we consider his off- spring not only in the line of Isaac, but of Ishmael, to say nothing of the chil- dren born to him by Keturah, subse- quently to come before us. These nations include the Jews, Ara- bians, Turks, Egyptians, Afghans, Mo- roccans, Algerians, and we know not how many more. But we are not to vinderstand the covenant as established with all of these but only with the Jews of Israel, as descendants of Isaac. Isaac is the seed of Abraham in mind here, and of course his anti-type, Jesus Christ, is the seed ultimately in mind. Keeping this latter point in view, there- fore, the seed includes more than Israel after the flesh, since it takes in all who believe on Jesus Christ, whether Jews or Gentiles (Gal. 3 : 29). Peculiar priv- ileges belong to each, but their origin is the same. 4. The Covenant Token, 17:9-14. It is in dispute whether circumcision was original with Abraham and his de- scendants, or had been a custom in other nations, though of course for 28 GENESIS 17:15-18:33 other reasons in their case. Neverthe- less, as Murphy reminds us, "the rain- bow was chosen to be the sign of the covenant with Noah though it may have existed before, so the prior existence of circumcision does not render it less fit to be the sign of the covenant with Abraham, or less significant." And he adds : "It was the fit symbol of that removal of the old man and that re- newal of nature which qualified Abra- ham to be the parent of the holy seed." To what extent was it to be carried out among the males? What was the pen- alty for its omission (id) ? This cut- ting off of the people from the cove- nant did not mean physical death, but exclusion from all their blessings and salvation, an even more serious judg- ment, since in the end it denoted the endless destruction and total ruin of the man who despised God's covenant. To despise or reject the sign was to despise and reject the covenant itself (see verse 5, last clause). A serious thought for the professing Christian who neglects to observe both parts of the obligation in Romans 10:9, 10. 5. The Promise Concerning Sarah, 17:15-27. How is the name of Sarai changed at this point (15)? God had never promised she should be a mother, and Ishmael, now thirteen years old, had doubtless been recognized through the whole encampment as his father's heir. But now what distinct promise does God give concerning her (16)? How is it received by Abraham (17)? This laughter of Abraham was the exultation of joy and not the smile of unbelief. In this connection note that Isaac means "laughter," and also that it is with him, and not Ishmael, that the covenant is to be established everlast- ingly. Are you not pleased that Abraham should have thought of Ishmael as he did (18)? "Ishmael as an Arab of the desert, with his descendants, does not make much of a figure among the ria- tions of the earth until we consider him as the ancestor of Mohammed. It is estimated that he holds one hundred and fifty millions of the inhabitants of the world subject to his spiritual sway, which indicates that Ishmael still lifts his head aloft among the great founders of empires, and in the moral sphere greater than them all." Questions. 1. How do God's people sometimes wreck their lives, as illustrated in this lesson? 2. How does this lesson afford an- other foreshadowing of the doctrine of the Trinity? 3. Give the meaning of the name "Almighty God." 4. Name some of the nations pro- ceeding from Abraham. 5. Whom does "the seed" of Abra- ham include? 6. How does this lesson impress us with the importance of confessing Christ ? 7. Where in this lesson have we a kind of parallel to Luke 24 : 41 ? 8. What distinguished descendant of Ishmael can you name? LOT'S AFTEEMATH Chapters 18, 19 We have almost forgotten Lot, but he is not having a happy time in the land of his choice. The Sodomites have learned nothing by experience, and are increasing in iniq :ity and rip- ening for judgment. The facts in chap- ter 18 introduce the story of the climax in their case. 1. A Second Theophany, 18: 1-15. The word "Lord" in verse i is in cap- itals, another manifestation of the sec- ond Person of the Godhead as in the case of "the Angel of the Lord" in the last lesson. Compare also 13 : 18, and notice that Abraham is still at Hebron, about twenty miles south of Jerusalem, where he had settled perhaps twenty- five years prior to this time. We may judge this by the fact that when he had become separated from Lot the latter was unmarried, but now, as chapter 19 indicates, had a family including mar- ried daughters. Keep giving attention to the map in these historical studies, as it will be found increasingly bene- ficial as we proceed. In what form does Jehovah seem to have appeared to Abraham (2) ? How are the other two "men" identified ? (19: I, R. V.) Abraham's action in running to meet and show hospitality to these travelers shows that he did not know their true nature, but yet there was something about them which he recognized as unusual. NoLice, for ex- ample, his address in verse_3. How does the speaker in verse 10 identify himself with Jehovah? What do you think of Sarah's laughter in verse 13 as compared with that of Abra- ham in the last lesson? In the light of the context does it express confidence or doubt (13-15) ? 2. A Great Prayer, 18: 16-33. Abraham's prayer is the first pro- longed supplication recorded in the Bible, and suggests several thoughts upon the subject. (i) The duty and privilege of intercessory prayer, for 19:1-38 GENESIS 29 Abraham was now asking for others, not himself. (2) The source and in- spiration of prayer, which in this case is the revealed purpose of God con- cerning Sodom. He who knows God's purposes prays in harmony with them and thus finds abundant food for pray- er ; but to learn His purpose one must listen to His voice in His VV^ord. (3) The value of argument in prayer. See how Abraham pleads the holy and just dealings of God ! But to be possessed of arguments one needs to be familiar with what God is and what He says — another reason for searching His re- vealed Word. (4) The right of impor- tunity in prayer. God is not displeased to have us press our cause, but expects us to do so, and frequently answers ac- cording to our earnestness. (5) The efficacy of prayer, for Abraham received his real desire, the deliverance of Lot, even though Sodom itself was not saved. How is Jehovah discriminated from the two "men" at verses 16 and 17? What reason is given for His readiness to reveal His purpose to Abraham (18)? Read verse 19 in the Revised Version and observe that Abraham's faithfulness to God, resulting in the fulfillment of God's promise to him, was itself of grace. Jehovah says : "I have known him to that end," which is the same as saying : "The purpose I have in calling and blessing Abraham is to keep him faithful that I may bring upon him that which I have promised." Here is food for prayer surely, that God might know us as He knew Abra- ham ; and perhaps one reason He re- vealed this dealing of His with Abra- ham is to stimulate us thus to plead. How strangely verse 21 sounds, bringing to mind Genesis 11:5, the note on which please again read. Per- haps in this case the words were spok- en by Jehovah in Abraham's hearing. They suggest His fairness in dealing with the wicked, for (speaking after the manner of men) He will not act on hearsay _ evidence, but learn the facts for Himself. He will send spe- cial messengers to report to Him, who, alas ! obtain all the evidence they need. Does Jehovah Himself visit Sodom? What, in a sense, prevented Him ? 3. The Sodom Mob, 19:1-11. What leads to the belief that Lot did not recognize the nature of his visitors (2, 3)? (Compare Hebrews 13:2.) The following verses show that the Sodomites sought acquaintance with these supposed men for those vile pur- poses which have ever been associated with the name of their city. It was for this that Lot, at the risk of his life. came to their defense, for the duty of protecting a guest has always been ac- counted among orientals as the most sa- cred obligation.^ Lot's offer concerning his daughters is inexplicable, and yet it shows what Sodom had done for him. How does verse 9 show Lot's un- popularity with his neighbors? What suggests that he had testified against them? (Read here 2 Peter 2:6-9.) Who rescued Lot, and how (10) ? What physical judgment was visited upon his antagonists (11) ? 4. Lot's Escape, 19:12-26. How does verse 12 illustrate our re- sponsibility for the salvation of our relatives? And verse 14 the indiffer- ence with which they often hear our testimony? How does verse 16 illus- trate the preventing grace of God to lost sinners? What elements of Lot's character are illustrated in verses 18- 20? How does verse 30 show his folly a second time in selecting an abiding place? How do verses 21 and 22 show God's regard for the people of His choice, notwithstanding their unworthi- ness? The prophets of the Old and Nevv Testaments speak of tribulation coming upon the earth at the close of this age such as was never seen before, but they speak also of the deliverance of the saints out of it and a removal of them by translation (i Thess. 4: 13- 18) before the judgments fall (Rev. 3 : 10 to 7: 14, etc.), and this dealing with Lot illustrates it in certain ways. By what means were Sodom and Gomor- rah destroyed? "Overthrew," verse 25, indicating upheavals and submersions of the ground, perhaps the result of natural causes, but under divine con- trol. The explosion of gas might ac- count for it when the soil, soaked with bitumen, would easily convey the fire until all the cities were destroyed. It used to be thought that the Dead Sea covered the site of these ciies, but this opinion is now contradicted. What judgment befell Lot's wife, and why? Her motives for looking back are not hard to conceive and we need not dwell upon them now, but observe how Jesus applies this circumstance to the end of the age (Luke 17:31-33), and note that He thus not only warns us concerning that period but guaran- tees the authenticity of this whole story. 5. Origin of the Moabites and the Ammonites, 19: 30-38. It must not be supposed that the con- duct of Lot's daughters recorded here is endorsed by God because of that fact. Its record is an incidental evidence of the truth of the Bible, for an imposter palming off a so-called revelation would 30 GENESIS Chs. 20, 21 have omitted such a circumstance re- flecting upon them whom God in His mercy had separated unto Himself. The purpose of the record is doubtless to give us the origin of the Moabites and the Ammonites, who figure so largely at a later time as the implacable en- emies of Israel, whose vile character is here foreshadowed. They ultimately met the fate at God's hands which their history deserved. ABRAHAM AT GEEAE Chapters 20, 21 Why Abraham took the journey in verse i is not stated, but perhaps to better his pasturage, for he remained in the vicinity for some time (21 : 34). Why he employed the same subterfuge about Sarah as before also is not stated except in a general way (12), but it resulted as it did then (2). The chap- ter illustrates certain principles of God's dealings Tvith different men: (i) Imputed righteousness, while in- stantaneously g-ving man a right stand- ing before God, does not make that man instantaneously righteous in his own character. If it did, Abraham would not have been guilty of this falsehood, if it were such. (2) God can reveal Himself to the heathen as clearly as to one of His own people. Abimelech had no doubt that he had received a revelation from the God of Abraham. (3) The sin of a heathen is against God, no matter what religion he pro- fesses or what gods he worships — "I withheld thee from sinning against Me." (4) God is the conservator of His own truth, and man cannot be trusted with it. Twice has He interposed against Abraham himself for the pro- tection of his wife, in whom were de- posited the hopes of the whole human race. These hopes would have been disappointed if Abraham had controlled them (Psalm 105:13-15). (5) Natural graces of disposition are not a ground of acceptance with God. Abimelech commends himself to us by his expostulation with Abraham (9-10), his restoration of Sarah and his gen- erous treatment of both (14-16), and yet it is Abraham (whose conduct suf- fers by comparison) and not Abimelech who has the privilege and power of in- tercession — "He is a prophet, and he shall pray for thee, and thou shalt live" (7). (6) God deals with His own people, those to whom His righteousness is im- puted, on a different principle from that on which He deals with others. Abra- ham suffers no punishment for this re- peated offense, although in the course of his life he had his share of chastise- ments and corrections, but God is deal- ing with him not as a criminal before a judge, but as a child before a loving father. Abraham and Abimelech in Cov- enant, 21: 22-34. The circumstance in this section be- longs to that of the previous one, al- though it seems to have taken place at a later time and subsequent to the birth of Isaac. Notice how God blessed Abraham in such a way as to glorify Himself (22), and recall the teaching in an earlier lesson that this was His purpose in the whole history of Israel, which their disobedience at the present time has defeated. Abraham must have had much influence and power for Abimelech to have found it worth while to make a covenant with him (23), but his "kingdom" was very likely limited to the city of Gerar and the surround- ing territory. Abraham takes advantage of the occasion to present a claim for damages, as we would sa/ (25), and serious damages, too, when we reflect on the value of wells in an oriental country to the possessor of sheep and cattle. In verses 27-30 we have a repe- tition of the transaction in chapter 15. "Beer-sheba" means "the well of the oath." This now becomes the dwelling place of Abraham for some time (34). What new name is ascribed to God in this verse ? Questions. 1. How does this lesson teach that the ground of our righteousness is ob- jective rather than subjective? 2. What encouragement does it af- ford in preaching the Gospel to the un- saved ? 3. How does it illustrate God's faith- fulness to His promises? 4. How does it exhibit the difference between the natural and the spiritual man? 5. Can you find here an illustration of Matthew 5:16? FEOM THE BIETH OF ISAAC TO THE DEATH OF SAEAH Chapters 21-23 I. The Bondwoman and Her Son, 21. There is little requiring explanation in this chapter, but verses 9-13 should not be passed without a look at Gal. 4 : 21-31. Christians are the spiritual seed of Abraham, and those who would sup- plement faith in Christ by the works of the law are the children of the bond- Chs. 22, 23 gp:nesis 31 woman, who have no place with the children of the promise. God, however, is not unmindful of Hagar and Ishmael, nor of His prom- ise to Abraham concerning the latter. Although the blessing on the nation is not to flow down through them, yet they are not precluded from partaking of it when it comes. Abraham, there can be little doubt, followed the steps of Ishmael with deep interest, although at the moment appearances are not that way. He was probably included in the gifts spoken of at 25 : 6, while his pres- ence at his father's obsequies (25 : 9) shows that the bond of affection be- tween them was not broken. We know little of Ishmael's subse- quent life except that gathered from 21; : 12-18, but the presumption is that he afterward abandoned the religion of his father, since his descendants pre- served no trace of it except the rite of circumcision. 2. Abraham's Hardest Test, 22. The shock communicated to Abraham by this command may have been quali- fied by the fact that the sacrifice of human beings, and even one's own chil- dren, was not unknown to heathenism ; but this could not have explained his patient obedience had it not been for that faith mentioned in Hebrews 11: 17-19. He knew that God's honor and faithfulness were involved in the pres- ervation or renewal of the life of Isaac, and reposed confidently in that fact. Indeed, there is reason to believe from verse 8 that he foresaw the very means by which God would interpose for his son. That verse is a beautiful foreshadow- ing of the substitutionary work of Christ. Transpose the emphasis, and we learn (i) that God is the source or originator of our salvation through Christ — "God will Himself provide a lamb" ; (2) that God had as much necessity for Christ as we, on the sup- position that He purposed to redeem us — "God will provide Himself a lamb" ; (3) that God is the provision as well as the provider — "God will provide Himself," i. e., He is the lamb ! Note two or three other interesting things: (i) that Solomon built the temple to Jehovah on Mt. Moriah (2 Chron. 3:1), and that the eternal Fa- ther afterward sacrificed His only be- gotten Son in the same place ; (2) this circumstance of the sacrifice of the Son of God for the sins of men silences the charge of infidelity that it was bar- barous for God to command Abraham to sacrifice Isaac. If it was not bar- barous for God to sacrifice Christ, neither was it barbarous that it should have been prefigured in the history of Abraham ; (3) Isaac himself becomes a notable type of Christ, especially in the meek and submissive spirit shown throughout, and when we remember that although called a "lad" he was pre- sumably 25 years old at this time (com- pare here John 10: 18). What new name of God is suggested by this event (14)? This means "Je- hovah will see" or "Jehovah will pro- vide." How does God now further con- firm His promise and covenant (16)? Note the marginal references to Ps. 105:9, Luke 1:73, Heb. 6:13, 14. What additional promise or prediction is now added to the original one (17) ? The "gate" of ancient citiej being the strongest part of the wall and the most stoutly defended, to possess it was to possess the city itself. Do not pass this lesson without ob- serving how Abraham showed his faith by his works (James 2:21-24). "All our righteousnesses are as filthy rags (Is. 64:6) as a ground of merit be- fore God, but as the fruit of our faith obedience is of great price. Abraham's faith without the works of obedience would have been a lie, while his work without faith would, in this case, have been a sin. The virtue of this act con- sisted in the fact that he obeyed God." 3. The Cave of Machpelah, 23. That Sarah should have died not in Beersheba but in Hebron, and that Abraham should have "come" to mourn for her, are facts which the record no- where explains ; but the chapter af- fords an insight into the customs of the orientals of this period. For "the children of Heth" compare 10: 15, etc. It will be seen by verse 10 that these people were the Hittites whom Joshua (1:4) mentions as occupying a great territory in that day, of whom the Egyptian and Assyrian monuments speak as a cultured and powerful na- tion of antiquity, although until recently critics were disposed to say that they never existed because secular history had lost sight of them. Let it not be supposed, however, that the courteous formality of this occa- sion meant that Ephron intended to give Abraham the field for nothing. It was the oriental way of raising the price, so that in the end Abraham paid many times its value. Four hundred shekels of silver were equal to about $240 of our money, the value of which at that time would be five or ten times as much. Questions. I. Give book and chapter of the New Testament which refer allegorically to Sarah and Hagar. 32 GENESIS 24:1-67 2. Give book and chapter which show Abraham's faith in the resurrection. 3. In what three ways does verse 8 of chapter 22 foreshadow the work of Christ ? 4. What three events are associated with Mt. Moriah? 5. Give chapter and verse which speak of Abraham's fruit of faith. FROM THE MARRIAGE OF ISAAC TO THE DEATH OF ABRAHAM Chapters 24-25 Traveling facilities were limited in Abraham's time, so that communica- tions between families separated by long distances were few and far be- tween. But he seems to have gotten news from his brother's home some- time after the birth of Isaac, as re- corded at the close of c. 22, a circum- stance linking that chapter to the one we are now considering. I. Selecting the Bride, 24: 1-52. Notice the preparation made by Abra- ham for Isaac's marriage (1-9), the oath he administers to his servant, the condition he exacts, the prohibition he places upon him, the assurances he gives him, the exemption he grants. It may not at first appear why Abraham is so solicitous that Isaac's wife shall be taken from his own people rather than the Canaanites, since both were idolaters. But the evil traits of the Canaanites, which afterwards caused them to be driven out of the land, must have been apparent to Abraham even then ; moreover there may have been something in his people on the other side of the Euphrates making them more amenable to the purposes of God with reference to the coming Seed, in whom all the families of the earth should be blessed. But it is always to be kept in mind that Abraham was under the guidance of God, and that there was more than man's wisdom or foresight in this transaction. Notice the preparation made by the servant for his journey (10-14), and observe that the gifts were a dowry for the expected bride, to be paid, however, in accordance with oriental custom, not to her but to her father. How does the servant show his knowledge of the true God? How does his prayer illus- trate Prov. 3:5, 6? And yet there is another side to the matter, for it is ill- advised to leave the decisions of life to the arbitrament of signs, and griev- ous errors have arisen from accrediting God with the outcome of them. "When we have the Word of God, the Spirit of God and the providences of God for our guides, and the throne of grace open to our appeals, it is expected and doubtless salutary that we bear the re- sponsibility of our own decisions in difficult places." Indeed, we are likely to show more reverence for and con- fidence in God's guidance in this way than in the other. Notice the facts about Rebekah in vv, 15-28. Notice the servant's faithfulness in vv. 29-52. Do we get a touch of Laban's character in vv. 30, 31 ? How does it impress you? How does the servant testify to Abraham and his son in vv. 35, 36? What is the result of the embassy so far as the father and brother of Rebekah are concerned? Which of the two seems to assume the more importance? 2. Accepting the Husband, 24:53- 61. Notice the additional gifts now pre- sented to Rebekah. But who else are also remembered? What objection is interposed, by whom, and why? Who settles the question, and how? What blessing is pronounced upon her? Do you think it has been, or will be, ful- filled ? 3. The Marriage Rite, 24:62-67. Notice how Isaac is represented in v. 63. Was he thinking about his bride? Notice the action of Rebekah, which was an indication of the inferiority to men with which women were then re- garded. It would have been improper for Rebekah to have approached her future husband either unveiled or rid- ing, instead of walking. What title did the servant give to Isaac, and what re- port did he make to him? In what did the wedding ceremony consist ? What must have been the significance to the whole camp in this act of Isaac in bringing Rebekah "into his mother Sarah's tent"? Did it not show that she had now come into that place of importance and authority theretofore occupied by Sarah, and belonging by right to her, who was the recognized wife of the head of the clan? 4. The Symbolism of the Transac- tion, We have, in this beautiful story, a striking type of the union between Christ and His bride, the Church ; (i) Abraham arranged the marriage for Isaac, and so the Father has made the marriage for Christ (Matt. 22:1, 2); ^ (2) The servant selected the bride, 25:1-26:33 GENESIS 33 and so the Holy Spirit calls out the Church (i Cor. 6:ii; 12:3, 13); (3) The plan of the servant was sim- ply to tell who his master was, and how he had honored his son, and so the Holy Spirit takes the things of Christ and shows them unto us (John 15:26; 16: 13-15). See further the free agency of the bride in accepting Isaac, and the ex- pression of her purpose in the words "I will go" ; also, the separation from loved ones, but the compensation ioi all in anticipation. Observe, as well, Isaac's coming out to meet her in the eventide, with its suggestion of Christ's return for His Church at the close of the present age (John 14:1-3); and even his leading Rebekah into his mother's tent, how it foreshadows the place of authority and glory the Church shall have when she reigns with Christ over the millennial earth. (Matt. 19:28; i Cor. 6:2; Col. 3:4; Rev. 20 : 4-6.) JACOB AND ESAU Chapters 25-27 5. The Death of Abraham, 25: i-io. It is presumable that Abraham's re- lationship to Keturah was entered into sometime before the marriage of Isaac, and indeed it may have been be- fore his birth. This seems probable, since v. 6, as well as i Chron. i : 32, speaks of her as his concubine, and not his wife. The occasion for the allu- sion to the matter is suggested by the servant's remark in the preceding chap- ter concerning the possessions of Isaac (compare 24: 36 with 25 : 5). In other words, the gifts to the offspring of Keturah and the settlement of the lat- ter in the east were matters that had been attended to before the marriage of Isaac and Rebekah. Note the age of Abraham (7), and the way in which his departure from this life is designated (8). affording an intimation of the conscious and sentient condition of the dead while awaiting the resurrection of their bodies. Questions. 1. What connection do you see be- tween chapters 22 and 24? 2. Can you give any reasons for Abra- ham's solicitude about the wife of Isaac? 3. Can you quote from memory Prov- erbs 3:5, 6 ? 4. Can you name four or five fea- tures in which the marriage of Isaac and Rebekah symbolizes the union of Christ and His Church? 5- Recall three or four features in which Abraham's life-story illustrates Romans 4 : 20, last clause. I. The Defrauded Birthright, 25: 19-34- As we read the introductory part of this chapter, we are impressed that many of the mothers of the notable men of the Bible were for a long while childless : Sarah, Rebekah, Rachel, and the mothers of Samson, Samuel and John the Baptist. Was this that their faith might be proved? We wonder, too, what is meant by the statement that Rebekah "went to inquire of Jeho- vah." There seems to have been some way, even in that early time, by which individuals could communicate with God. As Abraham was a prophet, and living not far from her, it has been suggested that she may have gone to inquire of the Lord through him. In considering v. 23, be careful not to charge God with partiality in the choice of Jacob, and it will save us from so doing if we remember that (i) on the natural plane of things, if there be two nations one is likely to be stronger than the other; (2) God not only foresees this but has the right to pre-determine it, especially when the blessing of all the nations is involved therein; (3) this determination in the present case brought no hardship upon the weaker nation as such, nor did it prevent any of its individuals from re- ceiving all the blessings of the life to come. And yet this by no means justifies the meanness of Jacob, any more than the recklessness of Esau. Neither brother distinguishes himself in the transaction, while Jacob's conduct is only another illustration of an attempt to assist God in the fulfillment of His promises. Pa- tience would have gotten him the birth- right with honor to himself as well as glory to God. 2. History Repeating Itself, 26:1- 33. How much of this chapter reminds us of the previous one in the life of Abraham ! There is little to be ex- plained, but the facts should be noted. The well called Rehoboth still re- niains strengthened with masonry of immense proportions and great antiq- uity. It is believed that it is the well which Isaac dug, although the country IS now a desert in contrast to its fruit- fulness in his time. We may add that at present there are two old wells in Beersheba, three hundred yards apart, and Dr. Edward Robinson, in Biblical Researches, gives his opinion that the larger may be the famous well of Abra- 84 GENESIS 27:1-29:14 ham, while possibly the second may be that which Isaac dug when the former was stopped up by the Philistines. The locality still bears the same name, only in Arabic form. 3. The Defrauded Blessing, 27:1- 40. The closing verse of c. z6 gave us a further insight into Esau s character, qualifying our sympathy for him. His purpose in marrying the daughters of the Canaanite princes was doubtless to increase his worldly importance, a cir- cumstance opposed to the divine pur- pose in the separation of Abraham and his seed from the other nations. "If the descendants of Abraham were the daughters of the heathen Canaanites, they would soon lose the traditions of their family and every trace of their heavenly calling. As a matter of fact, this became true in the case of the de- scendants of Esau, who were always the enemies of Israel and hgure in the prophets as the type of the enemies of God." We can hardly believe, however, that Isaac was entirely without blame in this case. But who can justify Re- bekah, to say nothing of Jacob? Sure- ly the goodness of God is of grace, and these things show that He has a plan to carry out in which He is simply using men as He finds them, and sub- sequently conforming them to Himself as His sovereign will may determine. Notice that the blessings of Isaac on Jacob were a formal transmission of the original promise of God to Abra- ham (28:29), which when once trans- mitted could not be recalled (34-38). Esau is blessed, but it is not the bless- ing which he receives. Notice the differences between his blessing and that of Jacob. There is an intimation that Esau— that is, the nation that should spring from him — would at some time break from his brother's yoke, but later prophecies show that this freedom would be only for a sea- son. In connection with Esau's con- duct compare Hebrews 12: I'^-ij. Note in passing that Herod the Great, the last king of Judah, was a descend- ant of Esau, an Idumean on the side of both father and mother, a circum- stance, which was the foundation for that irreconcilable hatred with which the Jews regarded him during his long reign. 4. Jacob's Flight, 26:41 to 28:22. What was the cause of Jacob's flight (27:41-45)? The excuse for it (27: 46 to 28 : s) ? At what place is he next found (10)? What did he see in his dream? Whom did he see, and why? How did the speaker introduce Him- self? Do you recognize the promise given him? What particular addendum of a personal character is attached (15)? What effect had this on Jacob? How did he express his feelings? What did he name the place? (Bethel means "The House of God.") Compare John 1:51; Heb. 1:14; Luke 15:10, and recall that the beautiful hymn, "Nearer, My God, to Thee," is based upon this impressive incident in Jacob's life. "For the pious servants of God this dream threw a flood of light upon the certain- ty of heaven, of which they had known little or nothing until that time, as well as the facile communication there might be between heaven and earth, and the profound interest which God and the holy angels felt in the affairs of men." What vow did Jacob offer? In the consideration of this vow, which was entirely voluntary on his part, observe that "if" does not necessarily express a doubt in his mind, since it might be translated "since," or "so then." It may be regarded as his acceptance of the divine promise, so that from that moment Jehovah did in some sense be- come his God, as well as He had been the God of Abraham and Isaac. We are accustomed to speak of the selfish proposition of Jacob in v. 22, last clause. But before casting the mote out of his eye, should we not cast the beam out of our own? With all the knowledge of God we possess does our character shine brighter? Do we not still use the "if" in the face of the promises? And do we give even as much as a tenth of our possessions to Him, notwithstanding t"he richer bless- ings we enjoy? Is it not still true that He is dealing with us on the principle of grace, and not merit? God some- times consents to call Himself by the name of "the God of Jacob." What unutterable comfort it should bring to us ! Questions. 1. On what grounds is God released from the charge of partiality in the choice of Jacob? 2. In what ways does Isaac's life and character differ from that of Abraham ? 3. What name is sometimes given to Esau's descendants? 4. What is the meaning of Bethel? 5. How would you explain God's pa- tience with Jacob? JACOB AND LABAN Chapters 29-31 I. Their First Meeting, 29: 1-14. Jacob's journey to Haran, his moth- er's country, was first to the north and 29 : 15-31 : 55 GENESIS 35 then the east, re-traversing the original course of his grandfather Abraham. As he nears its termination, his atten- tion is attracted by the shepherds with their flocks around a well, whose mouth is covered with a stone. Inquiry re- veals that they belong to Haran, and are acquainted with his uncle Laban. Rachel, his daughter and the keeper of his sheep, will be there presently, for her they are waiting, since their custom is not to remove the stone or water the flocks till all are gathered. Rachel ap- pears, and it is a case of love at first sight on Jacob's part, if one may judge by his action in rolling the stone from the well and watering her sheep, to say nothing of the kiss he bestows upon her. As another observes, the morals of these simple folk were good, and the estimation in which they held the honor of women was high, for a young and beautiful girl like Rachel might expose herself to the hazards of pastoral life without risk. But among the ancient Greeks it was the custom for daughters of princes to perform this office, and even to-day among the Arabs unmar- ried women expose themselves without harm to the same class of dangers. The personal habits of people make a great difference in their national customs. (Pratt.) Anstey shows that Jacob was "jj years of age at this time. Rachel's enthusiasm in carrying the news to her father reminds us of her aunt, Rebekah, at an earlier time. Though Jacob calls himself her father's brother, we know after the oriental fashion he means his nephew. What a talk they had around the family hearth as he rehearsed the story of the mother he loved so truly since she left her home long before ! A month has passed before they settle down again to prosaic things (14). 2. Their First Contract, 29:15 to 30:24. The seven years Jacob serves for Rachel are a heavy burden in one sense, but a light one in another. But how he is deceived at the end of it, when he begins to reap what he had sown ! All this is part of God's plan for his conviction, conversion, sanctification, and preparation for His great purpose on behalf of Israel and the whole world later on. Happily Jacob is not obliged to wait another seven years before marrying Rachel, but receives that part of his compensation in advance (27-28). One cannot read this story without being impressed with the use God made of the envy of these sisters for the purpose of building up the house of Jacob and of Israel. We meet with some indelicate things here, but we should remember that these histories were written not from our point of view but in the style of the simple peo- ple of the past. It is desirable to familiarize ourselves with the names of the twelve sons of Jacob, since they become so prominent in the history of Israel and of the world. Notice who was the mother of Levi and of Judah, and also of Joseph (29 : 24-35 ; 30 : 24). The polygamy and concubinage spoken of are not only contrary to the Gospel, but not to be regarded as approved of God at any time (Mai. 2:14-15; Matt. 19:3-9), but in accordance with the customs of those times. In this connection it is notable that Isaac seems to have remained a monogamist. 3. Their Second Contract, 30:25 to 31: 16. As one reads the story of this sec- tion he feels little sympathy for Laban, who deserved the punishment he re- ceived, but wonders at Jacob's smart- ness until he reads his explanation (31 : 4-13), and learns that God interposed on his behalf, and prompted him in what he did. This is in fulfillment of the original promise of blessing and cursing, which was carried out in the later history of Israel, and will be very markedly fulfilled at the end of this age and throughout the millennium. There is a divine reason why the Jew of to-day holds the money bags of the world, and why he is such a factor in our commercial centers. O, thou treacherous and crafty Laban, type of the Gentile oppressor of Israel in all time, dost thou think thou canst circumvent Jehovah by removing all the speckled goats and black sheep from thy flocks that Jacob may have none (vv. 34-36) ? Place three day's journey between thyself and Jacob, but leave to Jacob God, and he will ask no more (31 : 5) ! It is interesting that Jacob has the sympathy of his wives in the issue be- tween him and their father, and that they support him in his purpose to re- turn to his own land. What was the inspiration and the encouragement of this purpose (13) ? 4. Their Separation, 31:17-55. What advantage of Laban did Jacob take at this juncture (19, 20)? \yhat shows Jacob's wives to have been idol- ators at this time? How does this further indicate the divine patience and longsuffering? How does it indicate that God has a purpose of grace He is seeking in the earth independent of the conscious and willing co-operation of His creatures? 56 GENESIS 32 : 1-33 : 1 Look on the map and determine what river it was that Jacob crossed in going from Haran into Gilead (a distance of probably 350 miles). How does God interpose for Jacob (24) ? Where have we seen a similar revelation of Himself to a heathen ? Do you think Laban was sincere in v. 2"] ? What teaching do we obtain of the responsibilities and hardships of the shepherd's life in vv. 38-40? Notice Jacob's testimony to God's great favor to him (42), and the distinction of faith in Jacob's oath as compared with that of Laban, It is aesirable to add that the names which Laban and Jacob gave to the lo- cality of their covenant means the same thing in the Aramic and Hebrew tongues, "The heap of witness," while Mizpah means "The watch tower." How does the conclusion of this story illustrate Proverbs 16:7? Questions. 1. Rehearse the story of Jacob from the time of leaving home until he met i^aban. 2. Try to recall thfe story he would have to tell Laban. 3. Give the substance of the refer- ences to Malachi and Matthew. 4. Of what is Laban a type in all the generations? 5. Memorize the last Scripture ref- erence, with chapter and verse. JACOB BECOMES ISEAEL Chapters 32, 33 1. Meeting With the Angels, 32:1, 2 Filled with wonders is this lesson! The appearance of the angels, the di- vine wrestling, the transformation of Esau — how much we need the Holy Spirit to understand the meaning of these things 1 Be sure to identify these places. Galeed or Mizpah of the preceding chapter, and Mahanaim, Peniel and the river Jabbok named in this, are all on the east of the Jordan, not far from what was known later as Ramoth- Gilead. How condescending of God to send His angels to encourage Jacob at this crisis — such a man as Jacob ! In the margin you will find that Mahanaim means "two heaps" or "two camps," with reference perhaps to the angels as one camp and the household of Jacob as the other. 2, Meeting With God, 32:3-32. Where was Esau dwelling at this time (3) ? What shows Jacob's fear of him (4-8) ? What reason had he for the increase of this fear (6) ? To whom did he appeal, and how (9-12) ? Study this prayer, the first of its kind in the Bible — that of Abraham was intercessory and of the nature of a dialogue, but this is a personal sup- plication. Its elements are adoration, confession, thanksgiving, petition and pleading. Discover these divisions for yourself and locate them in the verses. How does Jacob plan to propitiate Esau (13) ? What kind of present does he prepare for him (14-15)? How many droves in all do you think there were (16-20)? Can you picture these five droves separated and appear- ing before Esau's astonished eyes at intervals? Was not the plan well adapted from a human point of view to have the desired effect? But the incident following shows that something must be done in Jacob's soul and then the propitiation of his brother will be brought about in an- other way. In this incident we have another theophany such as we have seen before, but in some respects more remarkable still. To think that Je- hovah should not only appear in hu- man form but wrestle as a man with a man ! What is the meaning of it all? For one, thing it shows Jacob's dogged determination to have his own way — a kind of symbolic action illus- trative of his whole career. What a schemer and planner he was from the time he defrauded Esau of his birth- right until now ! While wrestling with God he was in spirit wrestling with Esau probably, seeking in his own strength and by his own schemes to make peace with him, but he is to learn that his strength is made perfect in weakness. In God's plan and pur- pose he cannot prevail with men until he first prevails with God, and with God he cannot prevail until he ceases his own efforts and simply clings to Him for support and blessing. But this he will not do until God afflicts and makes it impossible for him to do otherwise. What a lesson for us 1 May God help us to translate it into our experience ! 3, Meeting With Esau, 33. The action of Esau, especially v. 4, seems to indicate a supernatural work on him, changing his mind toward Jacob. It is not the result of Jacob's plan so much as God's grace, whether Jacob realizes it as yet or not. His caution (12-15) still shows a cer- tain fear of Esau, and this is shown further by the fact that he does not follow him to Seir (14), but turns sharply to the east, locating in Succoth, and then in Shechem. Notice the altar he erects and the recognition of his Chs. 34, 36 GENESIS 37 own new name "God, the God of Is- rael." Questions. 1. Have you identified the localities? 2. Have you analyzed Jacob's prayer? 3. Have you pictured in your mind his plan of propitiation of Esau? 4. Have you compared yourself with Jacob as a planner? 5. Have you learned his secret of prevailing with God? JACOB AT THE HOMESTEAD- MEMOIRS OF ESAU Chapters 34-36 1. The Wickedness of Jacob's Sons, 34. In the last lesson Jacob's altar at Shechem proclaims God to be his God, but (as another says) it is evident he has not gotten the power of this name for he is walking in his own ways still, as his house at Succoth and his pur- chase at Shechem testify. So new sor- row and discipline must come. Dinah represents the young women of to-day who want to see the world and have their fling. Her conduct was indiscreet, to say the least, and dearly did all concerned pay the consequences. One can feel only utter condemnation for the beastliness of Shechem, and yet the reparation he and his father of- fered to make was honorable (3-12), and dignifies them in comparison with Jacob's sons and many modern of- fenders of high repute. No justification can be found for the criminality of Jacob's sons (18-29). That Jacob appreciated its enormity, not only his fear (30) but also his later loathing of it and his curse upon its instigators_ (49: 5-7), show. In our indignation we ask why did not God destroy these sons of Jacob instead of continuing His interest in them and even prospering them? In reply, remember that He did this not for their sake but for the world's sake, our sake. His plan of redemption for the world involved the preservation of Israel, and to have destroyed them would have been to destroy the root of the tree whose leaves ultimately would be for the healing of the nation. It is this that explains God's patience in later periods of Israel's history, and indeed His dealings with us ; for His own name's sake He does many things, or refrains from doing them. 2. The Later Journeys of Jacob, 35. God comes to Jacob's relief in di- recting him to what place? What marks this as a time of religious crisis in his family (2-4) ? If he had for- gotten God's house in building his own, God now leads him to a higher plane where he sees his obligation to build God's house first. What was done with all their emblems of idolatry? In what way does God put Jacob's fear upon his enemies (s) ? how further is God's goodness shown to Jacob (9) ? What assurance is re- newed to him (10)? What are the Hebrew words for "God Almighty," and their meaning (see Lesson 10) ? What relation do you perceive between this name and the promise which fol- lows ? In what way does God transfer the original blessing to Jacob (11)? how does the language (v. 13) show that we have here another theophany? Jacob seems to be gradually ap- proaching the old homestead. What place is now reached, and what later name is given it (16-19)? What do- mestic events occurred here? It is in- teresting to note that the pillar erected to Rachel was in existence at the time of Moses, three hundred years later, according to the testimony of v. 20. It is mentioned again four hundred years afterward in i Samuel 10:2. "The Mohammedans still mark the site with a monument of solid masonry." What interesting circumstance is mentioned in v. 27 ? How does v. 29 testify to the reconciliation of Jacob and Esau? In coming to the end of Isaac's life it is worth while to note that his blessing, unlike Jacob's, was uniform and unbroken, doubtless the recompense of the obedience with which his life began. Note also how God preserved him in life so that he did not give up his place as a witness of God's truth in the earth until Jacob, the son of promise, had returned and was made ready to fill that place. At- tention had better be called as well to the phrase, "was gathered unto his people" (29), which was used of Abra- ham (25 : 7), and points to a belief even in those early days of a continued existence of men after death. 3. The Memoirs of Esau, 36. We can spare but a paragraph or two for this chapter, which is inserted doubtless because of the natural rela- tions between Jacob and Esau, and the subsequent relations of their respective descenc^ants. It is noticeable that the author takes pains to identify Esau with Edom, men- tioning the fact a number of times. In the second place, we see from the origin of Esau's wives that "Canaan- ites" includes the Hittites, Hivites and Horites. In the third place, we should not be misled by the word "dukes." which simply means "chiefs," or heads 38 GENESIS of families or clans. In the fourth place, the reference to Esau's dwelling in Mount Seir (6-8) seems to refer to a second departure into that country after the return of Jacob and the death of Isaac. Finally, the reference in v. 31 to the "kings that reigned in the land of Edom before there reigned any king over the children of Israel" seems to point to a later author than Moses, since tliere were no kings in Israel until hundreds of years after his death. The entire paragraph with a few varia- tions is found again in i Chronicles I : 43-50, and some have thought that it was taken from thence and added to this chapter. Questions. 1. Has Jacob yet become perfected? 2. Should we palliate wrong in those who stand in close relationship to God ? 3. Can we give a reason for God's forbearance in the case of Jacob's sons? 4. Describe the religious crisis in Jacob's household at this time. 5. What corroborative evidence of the historicity of this lesson is found in modern times ? DTSPENSATIONAL ASPECT OF JACOB 'S HISTORY Following F. W. Grant, in the A^m- merical Bible, the life of Jacob gives as its lesson the story of that discipline by which the Spirit of God brings us from weakness to power, from nature's strength to that wholesome weakness in which alone is strength. But for this, natural strength must be crippled, which is provided for in two ways: (i) in allowing us to realize the power of another nature (Esau), and (2) in the direct dealing of God with our souls. To this also correspond the two names which distinguish the two parts of Jacob's life, before and after these experiences have done their work. He is Jacob in his methods, however, long after his heart is set upon divine things, and is only Israel when, his human strength laroken down, he halts upon his thigh. These two names — -Jacob ana Israel — are applied all through the Scriptures in a very beautiful manner to the nation which sprang from him, and of which he is the representative throughout. But of course the effect of God's discipline upon them cannot be read in their history hitherto, and awaits the fulfillment of prophecy con- cerning them. Their past history has been that of Jacob, but it will yet be said of "Jacob and of Israel : What hath God wrought !" (Numbers 23 : 23). Jacob's history divides itself into three parts — his early life in Canaan, his stay in Padan-aram, and his life again as restored to Canaan ; just as the history of the nation dispensation- ally divides itself into their first occu- pation of the land, their present dis- persion, and their future and perpetual enjoyment of it when God brings them back again. We find a kind of parallel between the first part of Jacob's life and that of the nation in his dream at Bethel when he is just about to leave the land, as we compare that dream with the ap- plication which Christ makes of it to Himself CTohn 1:51). Christ, as the Son of man, secures to Israel the care and ministrations of Jehovah while the nation is outcast from their inheritance, and when they shall with Nathanael's faith confess Christ as Son of God and King of Israel, they shall have in a more blessed way than ever their "house of God" on earth. In the same way Jacob's history at Padan-aram suggests a parallel with the nation as they are now scattered from their land, for during the twenty years of Jacob's exile he enjoyed no such revelations of God's presence as he did before. During that time God deals with him as He is now dealing with the nation, as one for whom He has a purpose of blessing only to be reached through disciplinary sorrow. Like his descendants he is multiplied as the dust, while trampled into it. The nation to-day is enslaved, persecuted, and yet preserved in order to merge in the end of the age into that place of wealth and power of which all the prophets speak. Jacob's return to his own land, in its application to the nation, brings us into the field of prophecy. For the nation, as well as for him, Peniel must pre- pare the way to Bethel. That the na- tion may not fall into the hands of their enemies, God, whose name is yet unknown to them, must take them into His own hand, crippling the human strength with which they contend with Him that in weakness they may hold Him fast for blessing. Thus, broken down in repentance and purged from idolatry, the nation will have their sec- ond Bethel when God will reveal to them His name so long hidden, and con- firm to them the promise to their father Abraham. Questions. 1. What is the great lesson of Jacob's life? 2. Divide his history in three parts, and apply it dispensationally. 3. Quote from memory John i : 51. 4. In what way does the Padan-aram experience foreshadow Israel's history to-day? Chs. 37-48 GENESIS 39 5. What event in Jacob's life fore- shadows a similar one yet to follow in the history of Israel? JOSEPH'S HISTORY Chapters 37-47 The general familiarity with these chapters warrants the grouping of them in one lesson, especially as there is little requiring explanation within our present scope. 1. Loved and Hated, 37. It may seem foolish for Joseph to have made known his dreams to his brethren, and thus increase their en- mity against him, but we should con- sider God's purpose in the matter, whether Joseph understood it or not. In the outcome it was important that they should know these dreams, which were really prophecies, in advance of their fulfillment for the sake of the moral effect upon them. In this chapter it will be seen that the merchantmen are called both Ish- maelites and Midianites, both being in the company, perhaps, as their terri- tories were contiguous in Arabia. 2. Sold Into Slavery, 39. Note the faith and piety of Joseph as indicated in v. 9, in language un- like anything hitherto recorded of the patriarchs. Note too that according to V. 20 Potiphar must have doubted the truth of his wife's charge, or else he would probably have executed Joseph. 3. Falsely Imprisoned, 40. This chapter is chiefly notable for the further evidence it gives of Jo- seph's intimate acquaintance with and faith in God, and the close dealings of God with him in the revelation of these things. 4. Exalted to the Throne, 41. Note Pharaoh's testimony to Jo- seph's power with God (38), not that he himself knew the true God, but that he witnessed to the power Joseph had with the God he (Joseph) served. How does this incident in Joseph's life illustrate i Tim. 4 : 8, last clause ? The name given Joseph by Pharaoh merits attention notwithstanding the difficulty in its interpretation. The Re- vised Version spells it "Zaphenath- paneah," but it is not determined whether it is of Hebrew, Egyptian or Coptic derivation. If the first it may mean "Revealer of secrets" ; if the second, "Bread of Life" ; if the third, "Saviour of the world" ; all iDearing on the same thought and any of them both significant and appropriate. 5. Dealing with His Brethren, 42 to 44. The details of these chapters show the purpose of Joseph to "multiply un- looked for events and complicate the situation for his brethren, both to awaken their conviction of wrong- doing in the past and an expectation of something still more mysterious, whether good or bad, in the future" — thus preparing them for the great reve- lation soon to be made. In chapter 42:17, 18 the reference to the three days is important for its bearing on the death ^nd resurrection of Christ. It will be well to note, for example, the vague way of the He- brews in using the words. According to our usage, had Joseph's brethren been imprisoned three days it would not have been until the fourth day that he changed his plan, but instead of that they were shut up but two nights and the intermediate day, with parts of the first and third days. This was the time Jesus was in the grave, so that there is no more reason to accuse the Bible of inaccuracy or contradiction in the one case than in the other. (Stud- ies in Genesis, in loco.) 6. Revealing Himself to His Brethren, 45. Why was Pharaoh so pleased to have Jacob and his family settle in Egypt? To show appreciation of Joseph? Yes, and for other reasons. It was not merely three-score and six souls that constituted the whole en- campment of Jacob, but between three and four thousand souls, if we count all their dependents, which was a val- uable accession to any nation when we consider the character of the people. And there may have been another reason still, if it be true that the reign- ing dynasty at this time was the Hyk- sos or Shepherd kings, i. e., Syrians or Asiatics who centuries before had in- vaded and seized upon the kingdom, and so were unpopular with the native races. It would be a great advantage to them to have so powerful an ac- cession of Asiatics as Jacob's tribe represented, not only to increase their riches but to "give additional firmness to the throne against the discontent and disturbance of the native races." 7. Settling the Family in Goshen, 46 to 48. Note the suitableness of Goshen as a place of settlement for the Israelites. In the first place, it afforded good pas- turage and they were shepherds, but in some parts of it there was excellent tillage as well. In the next place, its location near the Isthn»us of Suez, — 40 GENESIS made it easy to depart from later on when the necessity was so great. And last, but not least, it was a location where the least offense would be given to the native races, and there was rea- son for such offense because shepherds were held in abomination by them. Their subjugation by a shepherd race explains this in part, but there was another reason in that the Egyptians for religious reasons did not eat flesh. They worshipped the beasts which the Israelites ate and offered in sacrifice to God. How long did Jacob live in Egypt (47 : 28) ? What solemn promise did he extract from Joseph just prior to his death (29-31)? Do you think this expressed only the natural desire to be buried with his own people, or did it express faith in the divine promise that his seed should ultimately inherit Canaan ? Questions. 1. What name did Pharaoh give Jo- seph, and what are its possible mean- ings? 2. How does this lesson throw light on the period that Christ remained in the grave ? 3. What probable dynasty of Pha- raoh's is before vis in this lesson? 4. Give some reasons for Pharaoh's satisfaction in welcoming the Israel- ites to Egypt. 5. What made Goshen a desirable locality for them? TYPICAL AND DISPENSATIONAL ASPECTS OF JOSEPH'S HIS- TOEY. The life of Joseph more than any other patriarch suggests that of Christ and shadows forth the history of Is- rael as a nation. 1. The first view we have of him he is loved of his father and hated by his brethren, and there are three things for which his brethren hated him, namely : the love of his father for him, his separation from them in a moral sense, and his dreams in which his future supremacy is announced. J. here were the same things for which Christ was hated by his brethren after the flesh: (i) His Father's love; (2) His separation from them (John 15:17-25); and (3) the announce- ment of His future glory (Matt, z^ : 57-68). 2. Joseph is conspired against and sold, and it is his love-mission to his brethren, as sent by his father, that gives occasion for this. How like the history of our Saviour in His coming unto Israel ! Joseph is cast into a pit at first, but instead of fljitting him to death his brethren sell him to the Ishmaelites. So the Jews, knowing it was not lawful for them to put any man to death, transferred Jesus to the Gentiles. 3. Joseph is a slave in the house of the Egyptian, but that house is greatly blessed of God because he is in it : a type of Christ's ministry to the world while He abode therein. And yet Joseph's goodness to the Egyptian did not avail in the face of false accusa- tion, nor did that of Christ to the world. The former is cast into prison where again all things come under his hand, and so Christ descends into a darker prison-house where He mani- fests Himself as master of all there (Col. 2:15; I Peter 3 : 18-22). 4. Joseph's humiliation issues in ex- altation ; the parallel to which in Christ's case is as we see Him raised from the grave to the throne of glory. "God sent me before you to preserve life," said Joseph to his brethren, and Jesus at the right hand of God is min- istering in the spiritual sense, to His brethren of Israel to whom He is as yet unknown. 5. But in connection with Joseph's exaltation he enters on a new relation- ship — that of marriage with a Gentile woman, suggestive of the unique rela- tionship of Christ to His church, com- pose chiefly of Gentile believers. 6. Now comes the time of famine which speaks of the period at the end of this age, a literal seven years as in- dicated by Daniel 9, when the church shall have been translated to meet her Lord in the air, and Israel will be pre- paring through trial to recognize and receive her rejected Lord. Benjamin Blended with Joseph. 7. At this point Benjamin comes into view as blended with Joseph in the pro- totypal relation. To quote another : '"We see how all at last is made to de- pend upon Benjamin. No one person could be a full type of Christ, and Benjamin is brought in to supplement what is lacking in Joseph. Benjamin means 'the son of my right hand,' and he represents the Messiah of power for whom the Jews have always been looking. But Benjamin, before he was called by his father the name which means 'the son of my right hand,' was named by his mother 'Benoni,' which means 'the son of my sorrow.' It was necessary for Christ to be the sufferer before He could be the conqueror. Christ, known to us as the rejected One, is now exalted and seated at the right hand of God, and He is the One whom Israel does not know. A Christ triumphant and reigning over the earth Chs. 48, 49 GENESIS 41 is the One for whom they have al- ways looked ; the Sufferer for whom they did not look but who must pre- cede the Conqueror they have refused. "But power does not lie with Benja- min for whom his brethren are look- ing, but with Joseph whom they have refused. As a conquering Messiah Christ has been prophesied to them, and as such He longs to display Him- self in their behalf. This He cannot do without atonement for the sin that led them to their refusal of Him. For this they must be brought to repent- ance, and God sends them into an agony for their ideal Messiah that makes them ready to receive the true one. In the last great sorrow that shall overtake Israel as a nation this shall be accom- plished. Before Him whom they do not know they shall plead for the Ben- jamin who has been lost to them, and in the agony of that hour, while they are still pleading for the ideal con- quering Messiah, the heavens shall suddenly open and they shall be over- whelmed by a revelation of the Christ they refused (Zech. 12: 10). "The Conqueror and the Sufferer are one and the same blessed Person. The 'Lion' that prevails to open the book is the 'Lamb' that was slain." — The Numerical Bible, by F. W. Grant; The Unfolding of the Ages, by Ford C. Ottman, CLOSE OF THE PATRIAECHAL AGE Chapters 48-50 With the history of Joseph, Genesis concludes what is called the patriarchal age. Yet there are two or three facts for consideration before passing to the next book. 1. The Life of Judah. For example, Joseph's history was interrupted almost at the beginning by that of his brother Judah (c. 38). A shameful history is that of Judah, but recorded because of its bearing upon the genealogy of Jesus, since Tamar, prostitute though she were, became an ancestress of our blessed Lord (Matt. 1:3). 2. Jacob Blessing Joseph's Sons, 48. Note the past and the future of Jacob's faith as enunciated in vv. 3 and 4 : his adoption of the two sons of Joseph, and how in some sense they were to receive the blessing forfeited by Reuben and Simeon (see the fol- lowing chapter, and compare i Chron. 5 : I, 2). By the adoption of these two sons the tribes of Israel were en- larged to thirteen, but by a special divine arrangement, as we shall see subsequently, that of Levi had no part in the division of the land of Canaan, and the nation was thus able to always preserve the original number, twelve. Of the two sons of Joseph Jacob gave the pre-eminence to one contrary to the law of primogeniture and evi- dently by divine guidance, though for reasons we do not know. By and by we shall see a fulfillment of this pre- dictive blessing in the pre-eminence of the tribe of Ephraim. Notice the form of blessing on these sons, a kind of credal expression of Jacob (vv. 15, 16). This is the earliest creed of the true faith on record, and suggests an example to us in these days when all sorts of people say they believe in God, meaning so many different things thereby. We should be careful that it be known in what God we believe, namely, "the God and Father of our j^ord Jesus Christ," with all that the term implies. When in this blessing Jacob speaks of "the Angel" who re- deemed him, he means Jehovah Him- self, since (as we have learned) He is identical with the second Person of the Trinity. "Angel" means "the sent One," in which connection read Gal. 4:4, 5- Note the triumphant faith of Jacob through this closing transaction of his career. His assurance of the fulfill- ment of God's promises to His people takes away the fear of death from him and leads him to regard those prom- ises greater than all the worldly glories enjoyed by Joseph and his sons as princes of Egypt. Observe also that he disposes of that which God has promised him for his descendants with as much confidence, as he would dis- pose of an earthly estate. 3. Jacob's Prophecy of the Twelve Tribes, 49. In accordance with the curse on Reuben (3, 4), his tribe never at- tained distinction in Israel. Simeon and Levi for the same reason were both divided and scattered in the later allotment of the land (5-7) : see for the former, Joshua 19: i 9; 2 Chron. 15:9 and 34:6, and for the latter Num. 35 : 7, 8 and Joshua 21 : 1-42, Levi's curse, was turned into a bless- ing, doubtless because of their right- eous conduct, as will be seen later. Compare Ex. 32: 25 and Deut. 33 ; 8-1 1. The reason Judah obtained the pre- eminence (8-12) was not for his supe- rior moral character (as we have seen) but for reasons known only to God. "Judah" means "praise," and as Grant says, it is striking to see in the history of Israel how when Judah came to 42 GENESIS-EXODUS Gen. 50-Ex. 1 power in the time of David, the wor- ship of Jehovah revived. David who came to Judah was himself the sweet psalmist of Israel who has given to the saints of every generation songs of praise that never grow old. It is in connection with Judah (lo) that we have the clearest prophecy of the Redeemer since that of Eden (Gen. 3: 15). His was to be the royal tribe, and the scepter should not depart from him nor the lawgiver (or the rulers' staff) from between his feet until Shi- loh should come. Both Jews and Chris- tians agree that Shiloh, "peace-maker," applies to Christ, in which regard it is noticeable that the tribe of Judah main- tained at least the semblance of gov- ernment in Israel until after the cru- cifixion, while since that time she has had no national existence. All agree in regarding this one of the strong evi- dences of the Messiahship of Jesus. Zebulon, in fulfillment of the predic- tion in V. 13, dwelt on the Sea of Gali- lee, his border running back on the west and north to Sidon. Naphtali being contiguous. Their occupations and dangers as seamen made them courageous, and "they jeoparded their lives" in the battles of the Kingdom (i Chron. 12:33-34). The territory of Issachar was one of the most fertile in Canaan, explaining their pacific and in- dustrious life as predicted in vv._i4, 15. The language concerning Dan is diffi- cult to understand (v. 16, 17), but Asher's territory like that of the two other tribes mentioned was one of the best in Israel and corresponded with the meaning of his name, "happy" or "fortunate." Of Naphtali we have spoken in connection with Zebulon. The tribe of Benjamin seems to have been always warlike and cruel in char- acter. The death of Jacob calls attention to the fact that his last days were not only his most tranquil but those in which we see the work of his conver- sion and sanctification carried to its culminating point. 4. The Burial of Jacob and the Death of Joseph, 50. What period of time was devoted to the ceremonial worship for the gran- dees of Egypt (v. 3) ? During this period Joseph was isolated from the court of Pharaoh, which accounts for his request of others (v. 4, 5). How did Joseph's brethren exhibit needless fear on their return (15, 16)? Do you think they spoke the truth in alluding to their father, or was it a ruse on their part? How does the cir- cumstance illustrate the power of a guilty conscience? How does Joseph's reply illustrate the kindness of God to us in Christ (21)? In what way does the circumstance suggest the ground of assurance for them who put their trust in Christ? In what way did Joseph exhibit his faith in God's promise concerning Israel (24, 25)? Compare Heb. 11: 22. Questions. 1. Which of Joseph's sons received the pre-eminence in Jacob's blessing? 2. What important lesson is sug- gested by 48 : 15, 16? 3. In what way has the meaning of Judah's name been fulfilled in history? .-t. Quote the prophecy of 49: 10, and show its application to Christ. ■;. State the typical and dispensa- tional aspects of Joseph's history as given in the last lesson. EXODUS PROM THE DEATH OF JOSEPH TO THE CALL OF MOSES Chapters 1-2: 22 In Exodus we have the deliverance of Israel out of Egypt and the estab- lishment of their relationship with Je- hovah their Deliverer. It opens by rehearsing the names of Jacob's sons and the passing away of Joseph and his generation (i : 1-6) — matters considered in Genesis. Then follows a statement of the numerical development of Israel. Count the ad- verbs, adjectives and nouns descriptive of it, and see how God has fulfilled al- ready one part of His prediction to Abraham, Gen. 15 : 13, 14. I. Analysis of Chapter i. What circumstance is mentioned in V. 8 ? What course does the king pur- sue towards Israel, and why (9-1 1)? What effect had this on the develop- ment of the people (12) ? How further did the Egyptians oppress Israel (13, 14) ? How was the execution of the last-named method of oppression sub- sequently extended (22) ? Ch. 2 EXODUS 43 2. Definition, Explanation and Ap- plication. (i) Exodus begins with "Now" which mig^t be translated "And," sug- gesting that the book was not origi- nally divided from Genesis as at pres- ent, but constituted a part of it. This is true of all the first five books of the Bible, which were originally one un- broken volume and known as "The Law" or "The Law of Moses" (Luke 16:31; 24:44). (2) "The new king * * * which knew not Joseph" means a new dy- nasty altogether, the result of some in- ternal revolution or foreign conquest. If that of Joseph's day was a dynasty of shepherd kings from the Kast or the neighborhood of Canaan, we can under- stand their friendship for Joseph and his family outside of any special debt of gratitude they owed him ; and for the same reason we can understand how the new regime might have been jealous and fearful of his clan in the event of a war with the people of that region (10). Perhaps, "more and mightier than we," is not to be taken in a literal but comparative sense. (3) Notice concerning "the Hebrew midwives" that while the names of but two are given these may have been heads of schools of the obstetric art. "Stools" (16) might be translated "stones," and suggests a vessel of stone for holding water like a trough, the application being to the children rather than to the mothers. When a new- born child was laid in the trough for bathing may have been the time for the destruction of the male issue. Verse 21 will be better understood if we know that "them" is masculine and refers not to the midwives but Israel. "The midwives feared God," and be- cause of this they did not execute Pharaoh's orders, and those orders re- maining unexecuted, God built up Israel. "He made them houses" refers doubtless to the way in which the Is- raelites begat children and their fami- lies grew. It was for this reason that the king now gave commandment to his people generally to engage in the de- structive work. 3. Analysis of Chapter 2. The story now descends from the general to the particular and the his- tory of one family and one child is given. To which tribe did this family belong (i)? For the names of the father and mother, see 6 : 20. What measures were taken to preserve the chila (3)? Compare Heb. 11:23 for evidence of a divine impulse in this ac- tion. What is the meaning of "Moses" (Hebrew — Mosheh, 10) ? While Moses was to have the advantage of all the wisdom and learning of the Egyptian court (Acts t:22), what arrangement is made for his instruction in the tra- ditions of his fathers (7-9) ? Do you see any relation between this training of Moses and his action in vv. II and 12? May it have been that Moses was fired by a carnal desire to free his people at this time and in his own way? What led to his flight from Egypt (13, 14)? Were his fears well grounded (15) ? Identify Midian on the map, and from your studies in Genesis recall what Abrahamic stock had settled in that neighborhood. Is there anything in V. 15 and the following verses to recall an ancestor of Moses, and if so, which one ? 4. Definition, Explanation and Ap- plication. (i) It is probable the marriage of Moses' parents had taken place pre- vious to the order for the destruction of the male children, for Aaron, the brother of Moses, was older than he and there is no intimation that his in- fancy was exposed to peril. (2) Speaking of the wisdom and learning of the Egyptians, Dr. Mur- phy has an paragraph explaining it as follows : "The annual overflow of the Nile, imparting a constant fertility to the soil, rendered Egypt pre-eminently an agricultural country. The necessity of marking the time of its rise led to the study of astronomy and chronology. To determine the right to which it rose in successive years and the bound- aries of landed property liable to be obliterated by these waters, they were constrained to turn their attention to geometry. For the preservation of mathematical science and the record- ing of the observation needful for its practical application, the art of writing was essential ; and the papyrus reed afforded the material for such records. In these circumstances the heavenly bodies, the Nile and the animals of their country became absorbing objects of attention and eventually of worship." (3) This part of Moses' history should be studied in connection with Acts 7 : 20-29 and Heb. 11 : 23-27, where we have an inspired commentary on his actions and motives. It would appear that he declined all the honor and preferment included in his relation by adoption to Pharaoh's daughter, and for all we know the throne of Egypt itself, in order to throw in his lot with the Hebrews, and this before the incident recorded in 44 EXODUS 2:23-4:17 this lesson. And if this be so, no man except Jesus Christ ever made a choice more trying or redounding more to His credit; for it is to be remembered that the step was taken not in youth or old age, but at the grand climacteric of his life when he was forty years of age. (4) The Midianites being descended from Abraham by Keturah, had doubt- less to some degree preserved the wor- ship of Jehovah so that Reuel (else- where called Jethro) may, like Mel- chisedec, have been a priest of the Most High God, and Moses in marry- ing his daughter was not entering into alliance with an idolator. Questions. 1. What are the two main subjects of Exodus ? 2. What is suggested as to the origi- nal form of the first five books of Moses? 3. How would you explain the op- position of the Egyptians? 4. Can you give the history of their learning and wisdom? 5. How do the events of this lesson exalt Moses? THE CALL OF MOSES Chapteks 2: 23-4: 28 The Egyptian records refer to Moses. To quote Prof. Kyle : "Rame- ses, said by many to be the Pharaoh of the Exodus, built a great monument on which he made an inscription naming the nobility who were present when it was erected. Toward the end of the list he mentions 'The ra-Moses, Child of the Lady and Priestess of the Sun God Ra.' " Note the peculiarity of the description. "The ra-Moses" means some distinguished ra-Moses, while the "Child of the Lady" describes a situa- tion and relation not unlike that of Moses and Pharaoh's daughter. There are other corroborative data for which we have no space, and these are men- tioned as a further hint concerning what archaeology has to reveal on the historicity of the Old Testament. I. The Burning Bush, 2:23-3:10. Observe the prelude to the oratorio of power and grace the next chapter reveals, which is found in the language of the closing verses of the present chapter : "God heard," "God remem- bered," "God looked," "God had respect unto," or took knowledge of them. His spiritual apprehension is limited who finds nothing for his soul to feed upon in this. Observe in the burning bush a type of Israel— afflicted but not consumed, because God was in the midst of her. Observe in Moses' action (3) an il- lustration of the purpose God has in a certain kind of miracle which He per- forms. This purpose is simply to ar- rest the attention of men to listen to His voice, that they may be convinced. Observe the name by which God re- veals Himself (6), and the identity it establishes with Israel's past, awaken- ing hope and confidence in Him as the God of promise. What does God now propose to do for Israel (8)? Why (9)? How (10)? To what exient is Moses to be used, that is, shall he bring Israel out and in, or only 07tt (10) ? 2. The Great Name, 3: 11-22. It is not surprising that when Moses hesitates to accept His command (11), God should encourage him with a token (12), but is it not singular that the token shall not be realized upon until after the command has been fulfilled (same verse, last clause) ? Did God mean that the burning bush was the token, or are we to suppose that the token was the event itself? In the latter case, it were as though God said : "Go, and try, and you shall find in the trial and its result that I have sent you." The former view accords better with the Hebrew accents in the case and with our ordinary idea of a sign, but the latter is corroborated by later Scriptures, such as Isaiah 7 : 14. Have we ever met with this name of God before (14)? It is the expression of what God is, the stim of His being and the greatest of all His names. A commentator paraphrases the verse thus : "If Israel shall ask : What are the nature and attributes of Him who hath sent thee to bring us out of Egypt? tell them it is the eternal, self-existent, immutable Being who only can say that He always will be what He always has been." Compare Christ's words concerning Himself in John 8 : 58, and observe the identity of expression as well as the ap- plication of it made by the Jews, who understood Christ to appropriate this name to Himself. Are you troubled about the ethics of vv. 21 and 22? If so, you will wish to know that "borrow" does not imply a promise of return but signifies simply to ask or demand (compare Ps. 2 : 8). The Israelites were but receiving at last the fair wages for their toil which their oppressors had denied them. They shall not be ashamed who wait for God. 3, Moses' Hesitancy and Distrust, 4: t-17. Moses' long tutelage in Midian has 4:18-5:23 EXODUS 45 developed caution. He is a different man from the one who slew the Egyp- tian in haste forty years before (i) ! What is the first sign now given him (2-s) ? _ The second (6-8) ? Were these simply for his own assurance or that of Israel? What power was be- stowed upon him with reference to a third sign ? Doubtless there was an adaptedness of these signs to the pur- pose for which they were to be used in Egypt, but space will hardly permit a discussion of that fea^'ure. In what does the backwardness of Moses approach the danger point of unbelief (10-13)? Light is thrown on the answer to this question if we re- flect that V. 13 amounts to this: "Choose another, a better man to send." No wonder God was angered, and yet how does He express His pa- tience (14-16) ? Nevertheless, Moses may have forfeited a certain privilege because of his waywardness. Bush suggests as a rendering of v. 14: "'Is not Aaron thy brother the Levite?' By which we may understand that in consequence of Moses' act the honor of the priesthood and of being the offi- cial head of the house of Levi was de- nied him and conferred on Aaron." If this be true, it teaches that "those who decline the labor and hazard con- nected with the call of God to a special service may lose a blessing of which they little dream." 4. The Start for Egypt, 4:18-28. How is Moses encouraged (19) ? What peculiar designation is given Is- rael {22) ? You will recall the har- mony between this and what we have learned as God's purpose in calling Israel for her great mission. She was favored beyond other nations not for her own sake but that of those na- tions to which she was to minister. What mysterious incident occurred on this journey (24-26) ? We do not know the meaning of this, but following we give the views of James G. Murphy in his commentary on Exodus: "The Lord had charged Moses with a menace of the gravest kind to Pharaoh and it was well that Moses himself should feel acutely the pang of death in order to comprehend the meaning of this threat. It appears that his young- est son had not been circumcised through some fault of his ; the neglect of which was a serious delinquency in one who was to be the leader and law- giver of the holy people. It was there- fore meet that the perfection of the divine holiness should be made known to him and that he should learn at this stage of his experience that God is in earnest when He speaks, and will per- form what He has threatened. Hence the Lord sought to kill him probably by some disease or sudden stroke. It is also probable from her promptitude in the matter that Zipporah was in some way the cause of the delay in circum- cising the child. Her womanly tender- ness shrunk from the painful operation, and her words seem to imply that it was her connection with Moses that had necessitated the bloody rite. It was doubtless a salutary and seasonable lesson to her as well as to Moses. The Lord, who sought to put the latter to death, remitted the penalty when the neglected duty had been performed." Questions. 1. How does archeology testify to Moses in Egypt? 2. What is a purpose of God in cer- tain miracles? 3. How would you define "I AM' THAT I AM"? 4. Give an argument from John 8 : 58 for Christ's deity. 5. How would you explain the word "borrow" (3 : 21, 22) ? 6. How does Murphy explain 4 : 24- 26? MOSES AND AAEON IN EGYPT Chapters 4: 29-6 1. Before Israel, 4:29-31. What is the first step taken by Moses and Aaron on their return (29) ? What "signs" are referred to in v. 30? (For answer compare 4:1-9.) How did the people receive their message (31)? What effect was produced on the people by God's compassion ? 2. Before Pharaoh, 5:1-23. How does Moses limit his demand (v. I compared with 3 : 18) ? Do you think it was necessary to tell Pharaoh the complete purpose of God with reference to His people? In replying to this question, however, it is well to know that "a three days journey" would take them clear out of Egypt, anu that therefore there was no de- ceit in what Moses said. And by mak- ing this smallest demand upon Pharaoh did it not give him the least possible occasion to harden his heart? How does he express his contempt of the demand (2) ? What charge does he lay against God's messages C")? What new hardships are im- posed on Israel (s-14) ? ay whom are the messengers now reproached (19-21)? These "officers" seem to have been Israelites placed over their brethren in subordination to the Egyptian "taskmasters." Their Hebrew name, "shoterim," is defined 46 EXODUS 6:1-7:13 as referring to managers who kept ac- count of matters under their charge. What is the effect of this reproach on Moses, and how is his dejection ex- pressed (22-23) ? 3. Before the Lord, 6: 1-13. We receive a stirring impression of the encouragement this interview rnust have brought to Moses if we consider the several declarations of God about Himself and His purposes thus (v. 1-8) : I am the Lord. I appeared unto Abraham, unto Isaac and unto Jacob. I have established My covenant with them to give them the land of Canaan. I have heard the groaning of the children of Israel. I have remembered My covenant. I will bring you out from under the burden of the Egyptians. I will redeem you with a stretched out arm. I will take you to Me for a people. I will be to you a God. I will bring you in unto the land. I will give it you for an heritage. I am the Lord. What do you suppose God means in V. 3 ? Of course the literal name "Jehovah" was known to the fathers, but its complete import was unknown. The name denotes not only the eternal existence of God but that unchangeable truth and omnipotent power which give fulfillment to His promises. The fathers had received the promises but had not yet enjoyed them. Now, how- ever, God was about to do what He had decreed, and the following verses which speak of this are explanatory of the name. It were as though He said : "I am Jehovah, for I am now to do what I have declared to be My pur- pose." Compare, for further illustra- tion of this name, Ex. 7 : 5, Ezek. 28 : 22. How is the renewal of Moses' mes- sage received by the people, and why (9)? 4. Genealogical Record, 6: 14-27. The design of this record just here is to establish the lineage of Moses and Aaron because of their promi- nence and importance in the coming history of the nation (26-27). THE PLAGUES OF EGYPT: AN INTRODUCTOEY STUDY Chapters 7: 1-13 I. Import of the Event. Murphy, reminds us that "to under- stand the import of this conflict we need to recall that for the first time since the dispersion of the nations (Genesis 11) the opposition between God and Satan in the history of man- kind is coming out into broad daylight. "This nation for the time being represents all heathendom, which is the kingdom of the prince of darkness, and the battle to be fought is the model and type of all future warfare between the Seed of the woman and the seed of the serpent. Hence it rises to a transcendent importance in the ways of God with man, and holds a place even in the preface to the Ten Commandments (20:2)." 2. The Rod and the Serpent. There are at least three ways to ac- count for what these sorcerers are said to have done, and the suggestions ap- ply similarly to their later perform- ances with the water and the frogs. (i) One may deny that they did it, for the Hebrew will admit of this ren- dering in v. 12: "They cast down every man his rod that they might become serpents, but Aaron's rod swal- lowed up their rods." In other words, their rods were not changed at all, and were lost into the bargain. (2) One may say that by some feat of juggling an optical delusion was affected by which it appeared that their rods were changed. (3) One may accept the text on its face and say that they actually did the things by the power of Satan. This is the simplest view, harmonizing with the deep import to Satan of the whole transaction and with what we subse- quently learn of his interference in the affairs of men and nations and the "lying wonders" he enables the former to perform (2 Thess. 2 : 9). In this last case, the superiority of God's power over Satan is seen in that Moses' rod swallowed up those of the magicians, and hence Pharaoh was in so far inexcusable in not acknowledg- ing his omnipotence. 3. Hardening of Pharaoh's Heart. In the story the "hardening" of Phar- aoh's heart is spoken of nineteen times, in eleven of which God is said to have done the hardening, in three Pharaoh is said to have done it, and in five it is simply announced as being done. i-rom this it is plain that no inscrut- able omnipotence bore down on Phar- aoh to make him go against his will, but that without such constraint he freely resisted God's command. In Bates' Alleged Discrepancies, from which the above paragraph is 7:4-8:19 EXODUS 47 taken, it is explained that Pharaoh by his conduct put himself under the oper- ation of that law according to which a man's heart becomes harder the longer he resists divine mercy. Inasmuch as Pharaoh himself resisted he hardened his own heart, but inasmuch as God ordained the law it may be said that God hardened it. But while thus seeking to explain this awful circumstance, let us not try to eliminate divine sovereignty from it, nor neutralize the inspired interpre- tation of Romans 9 : 14-22. God did not say : "Go to now, I will by a personal impact on Pharaoh's mind and subjugating control of his faculties, harden him." Nevertheless, Pharaoh did not hold out against God because God could not subdue him, but because He "had great ends to ac- complish in permitting him to prolong his obstinacy." The story, and especially Paul's in- spired comment on it, should have a strong effect in bringing any sober- minded sinner to his knees before God. 4. The Order and Progress of the Plagues. There were ten plagues in all, and it will be found that there was a kind of order and progress in their ar- rangement, going from the external to the internal and from the mediate to the immediate hand of God. Divided first into nine and one, the one standing out from the others in the awful loss of the first born, the nine again are arranged in threes. ihis arrangement is marked by the way, the place and the time in which they are announced to the king, or the abruptness of their coming without an- nouncement ; by their effect on him, ana on the magicians, and in other ways, leading to the conclusion that there was "a deeper order of nature and reason out of which they sprung." Speaking of their effect, it will be seen that at the third the magicians acknowledge the finger of God, at the sixth they can no longer stand before Moses, and at the ninth Pharaoh re- fuses to see his face further. Finally, the first three fall alike on the Hebrews and the Egyptians, but the last seven are reserved for the lat- ter alone. Examine 2 Tim. 3 : 8-9, and observe that the two names mentioned there may be those of the leaders of the magicians, traditional names probably, and preserved in documents since lost. They represented Satan much as Moses represented God, and their defeat was an impressive demonstration of the su- premacy of the God of the Hebrews. 5. The Miraculous in the Plagues. There are two kinds of miracles, ab- solute and providential, the latter those which are not so miraculous in them- selves as in the circumstances of their performance. Such were these plagues, for in their character they were the natural phenomena of the land, only that in these instances they came at an unusual season, in an unusual de- gree, and in immediate response to Moses' command. Also they were particularly humili- ating to the Egyptians because they re- flected on the power and dignity of their gods. The Nile was their patron goa, and to have its waters turned into blood and become a torment to them was dishonoring to that divinity. An- other of their gods was represented by a frog's head. They also wor- shiped flies, reared temples in honor ef the ox and the cow, and idolized the sun which was turned into darkness to them. How strange that they should not have been awakened by these things ! Questions. 1. What gives great significance to the events of this lesson and those im- mediately following? 2. In what three ways may we ac- count for the acts of the sorcerers? 3. How would you explain the hard- ening of Pharaoh's heart? 4. Discriminate between the two classes of miracles. 5. Why were the plagfues peculiarly humiliating to Egypt? THE PLAGUES IN DETAIL C?HAPTERS 7: 14-10: 29 I. First Group, 7:4 to 8: 19. (i) The river turned into blood (7: 14-25). How far did this plague ex- tena over the waters of Egypt (19)? if this were literally so, it may be asked, where did the magicians find material on which to work with their enchantments {22) ? Is the answer suggested in v. 24? May they have dug up water from the ground for this purpose? If so, we can imagine the limited scale of their performance in contrast with that of Moses. In connection with this miracle it should be known that commonly the Nile begins to rise about the end of June and attains its highest point at the end of September. It assumes a greenish hue at first, and becomes dis- agreeable to the taste and unwhole- some. Then it becomes red and turbid for two or three weeks, although fit for use when red. 'iiie miraculous is seen 48 EXODUS 8 : 29-10 : 29 here : (a) because it occurred in the winter, as we have not now time to prove ; (b) the water was not merely reddened but turned into blood ; (c) the fish died, which was not the case under the other circumstances ; (d) the river stank and became offensive, while in the other case it was fit for use when red ; (e) the stroke was ar- rested at the end of seven days, but or- dinarily the redness lasted three weeks ; (f) the change was brought on in- stantly at the command of Moses be- fore the eyes of Pharaoh (Murphy). {2) The frogs, 8:1-15. Frogs abound in Egypt, but "miracles are not the less supernatural because their products are natural objects, previously well known." That this visitation was miraculous is seen in that the frogs came at the word of command, and at an unusual time, and in an unusual de- gree and magnified form. "Frogs are not usually spawned, transformed into tadpoles, and then into frogs and spread over a country in a few mo- ments." What different effect on Pharaoh has this plague from the previous one (8) ? It is difficult to understand the mean- ing of Moses' words : "Glory over me" (9), unless we take them in the sense of "appoint unto me a time, etc." As one of the older commentators sug- gests : "Moses experiences so much joy at Pharaoh's apparent relenting that he willingly gives him the honor of appointing the time when he should entreat the Lord for the removal of the plagues." (3) The lice, 8 : 16-19. In other cases the water produced the cause of torture, whence does this arise (16)? What made this plague more aggra- vating than the former ones (17)? To what conclusion do the magicians come in this case (19)? Do you think they meant it was a judgment from Jehovah, or only a providential event? With which of these two possible opinions does Pharaoh's action seem to agree? 2. Second Group, 8: 29 to 9: 12. (i) The flies, 8:20-32. What pre- liminary is omitted here that was ob- served in the other cases (compare v. 16, first part, for example) ? How does this teach that the true wonder-worker is not tied to any particular mode of introducing his wonders? What dis- tinction is now put between the Egyp- tians and the Hebrews? Why were the first three plagues permitted to fall upon the latter? Was it to help de- tach them from that land of their birth? How did this division between the two people emphasize the fact that the judgments were coming from the God of the Hebrews? What further effect has this plague on the king (25) ? Which is he willing to concede, the time or the place for sacrifice ? Why will not Moses con- form to his plan (26) ? The Egyptians worshipped animals, like the cow and the sheep, and should the Hebrews offer them in sacrifice it would be an abomination in their eyes and bring serious consequence upon the offerers. Moreover, to uo so in Egypt would, in some way, be an abomination to the Lora as well, and hence could not be considered. What permission is now given the Hebrews (28) ? What admonition to Pharaoh (29) ? Was the latter heeded (32)? (2) The Murrain, 7: 1-7. Note that "cattle in the Held" are specified. Some cattle among the Egyptians were stall-fed, and these seem to have been exempt (compare v. 19). What inter- esting investigation is the king led to make at this time, and with what con- firmatory result (7) ? (•?! The boils, 9:8-12. It is to be noted that the uncleanness resulting from such an attack would be particu- larly severe on a people who, like the Egyptians, made personal cleanliness a part of their religion. 3. Third Group, 9: 13 to 10: 29. (i) The hail, 9:13-35. Read care- fully vv. 14-17 of the section and ob- serve the insight which God gives into the theory of His administration (Murphy). It is instructive, corrective ana punitive, but never destructive of moral agents. He might have smitten Pharaoh and his people as easily as their cattle, annihilating them and thus removing all opposition to His de- mands, but such is not His way in deal- ing with His rational creatures. He approaches them with love, reason and justice, and only when they fail will He have recourse to correction, and finally punishment. Pharaoh will be an example of these things to all succeed- ing generations. It was for this God "raised him up" instead of striking him down. How even yet does God remember mercy and leave an opening for faith (19-21) ? (2) The locusts, 10 : 1-20. What ef- fect are the plagues beginning to have on the Egyptian generally (7) ? What expression in the verse indicates the terrible devastation that must have already taken place? To what further extent is the king now prepared to yield (8-1 1)? What in the last verse shows his spirit in the premises? How 11 : 4-12 : 13 EXODUS 49 does this plague finally effect him (i6- 17) ? But does he yet surrender? (3) The darkness, 10:21-29. What an object lesson is in v. 22. Not only for Pharaoh and Egypt is this so, but for us in a spiritual sense. The world is in darkness even until now, but Christ is the light of the world, and where He dwells is no darkness at all. What a text for a sermon, especially if treated in the light of its awful con- text ! How mvich further is Pharaoh will- ing to assent to Moses' demand (24) ? But on what does the latter still insist (25, 26) ? What "reckless madness" takes possession of the king? What is there ominous in the reply of Moses to him (29) ? is it not strange in this connection that Pharaoh never at- tempted to destroy the lives of Moses and Aaron? What better evidence could we have of the divine protection that accompanied them than this? And how it proves also the limitations of Satan's power (compare Job i and 2). _ There is an awful significance in the plague of darkness, since the sun was a leading object of adoration with the Egyptians (under the name of Osiris), of which the king himself was the representative, entitling him in some sense to divine honors. Thus all the forms of Egyptian will-worship have been covered with shame and confusion in these nine plagues (Murphy). Questions. 1. What should the sorcerers have done to demonstrate superiority to Moses? 2. Prove the supernatural character of what Moses did. 3. What spiritual lessons are sug- gested in this lesson? ^ 4. What_ light is here thrown on God's administration of the universe? 5. In what particular was there di- vine restraint on Pharaoh? THE PASSOVER Chapters 11-12: 36 At the close of the loth chapter Moses declares Pharaoh shall see his face no more, while in the nth he is present with him again. Therefore with the exception of the first three verses of c. 11 the remainder must be a continuation of c. 10. Let us consider it thus, taking up the questions in vv. 1-3 in connection with c. 12. I. The Last Plague Announced, 11: 4-10. Hitherto God plagued Egypt medi- ately, but how was this plague to be distinguished (4) ? Why was this plague harder to be borne than if the whole nation had been consumed? By what proverbial expression is the se- curity of the Hebrews assured (7) ? How does V. 8 indicate that Moses has ceased to speak in God's name and is now speaking in his own name ? Is he not, nevertheless, speaking repre- sentatively? How do the last two verses show that Pharaoh's disobedi- ence is not a divine defeat? 2. The Passover Instituted, 12: 1-13. What new appointment of time dis- tinguishes this event (2) ? The year formerly began in the month of Tisri, corresponding to our September 15 to October 15, but what had formerly been the seventh month new becomes the first. This month was known as Nisan. The original order of the months con- tinued so far as ordinary affairs were concerned, but the solemnities observed in honor of God began henceforth with Nisan. What were the Hebrews to do (3)? When? According to what measure- rnent or proportion? Israel was di- vided into twelve tribes, these again into families and the families into "houses," the last named being com- posed of particular individuals. Ac- cording to Josephus, the Jewish histo- rian, a paschal company consisted of not less than ten members, although sometimes there were as many as twenty. In this company they were free to include everyone capable of eating as much as the size of an olive. In what two ways was the lamb to be distinguished (5) ? What liberty was there in its selection? A male was ac- counted more excellent than a female (Malachi i : 14), and during its first year not only would its flesh be more tender and grateful but in that period it would best represent the idea of harmlessness and simplicity (i Peter I : 19). How long should the Iamb be kept before slaying (6) ? At what time should all the lambs be killed simulta- neously? The "evening" here means sometime between the time of the sun's beginning to decline and that of its set- ting, say about 3 : 00 p. m. For the typical application to Christ, compare John 19 : 19 and Matthew 26 : 46. What should be done with the blood (7) ? How was the flesh to be cooked and eaten (8) ? "As the sacrificing of the lamb is a symbol of the redemption by which the death penalty due by one is paid by another, so the eating of it is a figure of the participation in par- don, acceptance and full blessedness 50 EXODUS 12 : 14-20 consequent on the atonement being made and the law being satisfied." Both the roasting and eating of it with unleavened bread was for greater expedition in leaving the land that night. They would have time neither to boil the one nor wait for the yeast to rise in the other. And yet doubtless there is a moral or typical side to this matter as well, for since the paschal lamb and all pertaining to it forshadow the person and work of our Redeemer, the roasting of the flesh may suggest the extremity of His sufferings under the fire of God's wrath, while the ab- sence of leaven from the bread finds a spiritual application in such a passage as I Cor. 5 : -7-8. Leaven is a mass of sour dough in which decomposition has set in, and is therefore a symbol of corruption. Hence, unleavened bread is the emblem of purity and life be- coming those who have exercised faith in God, the blessed fruit of a new na- ture (Murphy). What other regulations accompanied this institution (o, lo) ? It would ap- pear from this that the lamb was to be roasted whole and entire, excepting doubtless the intestinal canal. There •was to be no breaking of its bones (John 19:33). This "was strikingly expressive of the unity of the sacrifice, of the salvation it pre-figured, and the people who partook of it (Ps. 34:20; I Cor. 10:17). Nothing should re- main of the lamb lest it should be put to a superstitutious use, and also to prevent putrefaction, for it was not meet that anything offered to God should see corruption (Ps. 16: 10)." In what attitude were the people to be (11)? And why? What did God say He would do (12) ? Note the reference to "the gods of iigypt" in this verse. There is a Jew- ish tradition that the idols were actu- ally demolished on that night, but from a figurative point of view, "what could be a more signal infliction vipon these gods than the complete exposure of their importance to aid^^their worship- pers in a time of need?" Jtsy what means should the Hebrews experience immunity from this de- struction (13)? Note the words: When I see the blood I will pass over you. It was not their character that saved them, neither the mercy of God in the abstract, nor their faith and obedience considered as a meritorious act, but the actual sprinkling of the blood upon the door posts. Without this they would not have been in the will of God, and His mercy could not have been operative towards them. No matter the degree or intelligence of their faith which led to the sprink- ling of the blood, it was the latter di- vinely-ordained token which was the means of their deliverance. The bearing of this on our redemp- tion through the atonement of Christ should be prayerfully considered. The Hebrews were sinners in the general sense as well as the Egyptians, and (jod might justly have punished them by taking away the life of the first- born, but He was pleased to show them mercy for reasons considered in earlier lessons and to accept the life of a lamb as a substitute for their life. This blood was a signal of this, and all who acted on the command of God and relied on His protection were se- cure from the stroke of the avenger. Nothing could more strikingly set before us the truth about the applica- tion of Christ's blood to our guilty conscience as a means of deliverance from the wrath to come (Rom. 3 : 24- 25 ; Eph. 1:7). It is not our char- acter, neither the mercy of God to- wards us in the abstract nor the strength or intelligence of our faith, but the application of the blood to our souls that saves. Do not pass this les- son without satisfying yourself that this has become true of you, and that you have by faith displayed the token (.Acts 4: 27). As the paschal lamb is the type of our Redeemer, so the Passover itself is a type of our redemption through Him : for an outline of which see the author's Synthetic Bible Studies. 3. The Passover Commemorated, 12: 14-20. (i) The feast of unleavened bread (15) was a distinct ordinance from the Passover, commencing on the day after the killing and eating of the lamb, the 15th of Nisan. Of course in the first instance it could not have been observed until they left Egypt. (2) The "cutting off" from Israel meant not necessarily physical death but excommunication from the so- ciety and privileges of the chosen people. (3) Note the "holy convocation" for the public worship of God in connec- tion with this feast (16). Doubtless the people of a neighborhood thus came together for praise and prayer, and some think that even from an early period portions of the written Wor^ may have been read and ex- pounded. This convocation, it is thought, was the origin of the syna- gogue, a term which originally denoted the assembly, and was doubtless at first held in the open air. (4) The word "stranger" here doubt- 12 : 29-13 : 16 EXODUS 51 less means the Gentile proselyte in contrast with a native Israelite. 4. The Stroke Falls, 12:29-36. We need not dwell on the awful hor- ror of this night, but should not fail to recognize God's righteous retribu- tion in it. The Egyptians who had slain the Hebrew children now see their own die. Four score years had passed since the persecution began, but God visits the iniquity of the fa- thers upon the children unto the third and fourth generation (Bush). A further word on vv. 35 and 36. When the Orientals attend their sa- cred festivals they put on their best jewels, thinking it a disgrace to ap- pear otherwise before their gods. It is said nothing is more common than to see poor people adorned on such occasions with borrowed ornaments. It is notable that the Egyptians lent their jewels to the Hebrews because the Lord gave them favor in their sight. The rank and file of the Egyp- tians may in the end have sympathized with the afflicted Hebrews, or else for their own safety they were so anxious to have them go as to offer them an inducement. In this connection read again 11:3, and see the reverence and awe inspired among the Egyptians by Moses' miracles. Nor should we conclude this lesson without consulting Ezekiel 39:10, where we see that the Jews will spoil the Gentiles a second time, in that day when God with a high hand shall re- store them to their own land at the enu of the present age. Questions. 1. Name the first month of the Jew- ish religious year. 2. State what the slaying and eat- ing of the paschal lamb prefigure. 3. What does leaven symbolize? 4. Show the parallel between the cause of the Hebrews' deliverance and that of our eternal redemption. 5. What reasons may have influ- enced the Egyptians to give their jewels to the Hebrews ? THE PILLAE OF CLOUD Chapters 12: 37-13: 17 I. The First Stage of the Journey, 12:37-51. How did the Hebrews get from Go- shen to Rameses? Perhaps Rameses was in the land of Goshen or it was a name used here in the sense of the general locality rather than the spe- cific city which the Hebrews helped to build (i:ii). Compare Genesis 47: II. "Succoth" is not capable of iden- tification, but since the word means "tents" or "places for tents" some think it specifies a camping spot en route. Note the number of the men, which, rnultipHed by four to allow for fami- lies, gives an aggregate of 2,400,000 souls in all, without counting "the mixed multitude" of the next verse. Some of these latter may have been the poorer Egyptians and some foreign slaves of both Egyptians and Hebrews. Note the time named in v. 40 and the exactitude of the fulfillment of prophecy mentioned in v. 41, a date vk^hich is to be reckoned from the time Abraham received the promise (Gen. 15:13;, which makes just 430 years. 2. The First-born set Apart, 13:1- 16. We can see a reason for the com- mand in V. I when we recall the pre- servation of their first-born in Egypt. Doubtless it was to keep alive the memory of that event as well as to ex- press their gratitude for it. "All things belong to God by right of crea- tion : _ the Israelites by right of re- demption ; the first-born of Israel by right of passing over them in the judgment upon Egypt." Moses immediately communicates this command to the people. Note that the month "Abib" (4) is the Hebrew for the Chaldaic "Nisan" previously mentioned. i:>y v/hat figurative language does he impress the people with the duty of remembering all God's goodness to them (8, 9) ? We thus see the duty of parental instruction enjoined, and are impressed by the fact that "the history of the ways of God with men is a trust to be conveyed faithfully from father to son." By what two words in v. 12 is "sanctify" of v. 2 explained? Note that the "firstlings" of the clean beasts as subsequently explained, cah"es, lambs and kids, were dedicated to God and used in sacrifice, but those of the unclean were redeemed. How (13)? /vnd if not redeemed, then what? What about the first-born of man? The law concerning this will be met with later (Nurnbers 18:16). Of course this regulation was to come into force when Israel should reach Ca- naan (11). As Murphy remarks, "the residence of Israel for forty years in the wilderness was in consequence of their unbelief and is not here contem- plated. Here it is presumed they were to pass immediately through the wil- derness into the Promised Land, with 52 EXODUS 13 : 17-22 the exception of a year in the penin- sula of Sinai for which special pro- vision is made later on (Numbers 3)." 3. The Second Stage of the Jour- ney, 13: 17-22. bo not neglect the map in this study, since it is at least approximately cor- rect. Why were not the Hebrews per- mitted to go the near way (17)? Could not God have delivered them from the Philistines as well as from the Egyptians? How then does this illustrate the principle that God makes no unnecessary displays of miraculous power? By what route were they led (18)? At its northern extremity the Red Sea s parates into two minor gulfs which enclose the peninsula of Sinai. The western gulf is called Suez, which is the one they crossed. Its varied width is about thirty miles, narrowing very much at its northern extremity, and its varied depth about twelve fathoms, with a sandy bottom. The word "harnessed" in this verse is unusual. According to its derivation it means "by five in a rank," but we can only explain it on the supposition that in some way the men went up marshalled in orderly array, the better to protect the women and children of the company as well as their cattle and other possessions. What special command does Moses execute (19) ? Compare Acts 7:16. What is the name of their next camp- ing place (20) ? In what supernatural way were they guided (21)? We have not now the pillar of fire and cloud, but we have the Word of God, which is a lamp to our feet and a light to our path. Excursus on the Pillar of Cloud. Dr Bush has an interesting excursus on the pillar of cloud, from which a few paragraphs are taken : The Hebrew root "amad" signifies "to stand," and imports an upright, standing mass of cloud resembling a column in a building. It appears from Ps. 105 : 39 that it was spread at the base so as to cover as with a canopy the whole host of Israel, shading them from the heat. The height, if it bore any proportion to its base, must have been immense, as the encampment cov- ered a space (say) of twelve square miles. It is evident from Deut. 31:15 that it was the habitation of the divine presence from which oracles were pro- claimed to the people. For further allusion to its use as a guiding signal see Ps. 78:14; Neh. 9:12; and observe also its re-appear- ance in the millennial age (Is. 4:5? Rev. 7: 15, 16). Some think the whole mass was opaque by day and luminous by night, while others believe there was a rend- ing at night of the outer, dark body of the cloud and consequent dis- closure of an interior splendor envelop- ed from view during the day. This unwrapped splendor appearing at night was presumably "the glory of the Lord" which occasionally appeared by day when God would express dis- pleasure towards His people or impress them with His majesty, as at Sinai (Ex. 16 : 10 ; Num. 16 : 40). In other words, taken as a whole, this pillar was in- tended to serve as the shekinah or visi- ble representative of Jehovah dwelling in the midst of His people. compare now Ex. 14: 19 and observe that the pillar of cloud is called in the same verse "the angel of God." The term "Angel" is used in Scripture to denote various kinds of agency, per- sonal and impersonal, but "the Angel of God" (as we have learned) is a phrase descriptive of the second Per- son of the Trinity, Jehovah-Jesus. There is reason to believe, therefore, that this cloud was in some sense a manifestation of His presence to Israel. See further, Ex. 23 : 20-23 ; Is. 63 : 8, 9. As Bush says : "To all practical purposes it was the Angel of Jehovah, and they were to look up to that sub- lime and awful column as a visible embodiment of their covenant with God, as an ever-present witness, and feel as if a thousand eyes were looking out of the miost of it upon them, from which not even their slightest word or deed coula be hidden. Through the whole tenor of the Mosaic narrative this is to be understood as associated with the title 'Lord' or 'the Angel of the Lord.' " It was this visible symbol, too, which was their oracle or means of communi- cation with Jehovah, the word of the ancient economy, both in the course of their wilderness journey and when af- terwards it was removed into the Most Holy Place of the Tabernacle and Temple. See Ex. 33:9-11; Ps. 99:6, 7. Compare also John i : 1-14, where the glory of the word incarnate is re- ferred to, "not that intrinsic moral glory that distinguished His character always, but rather that special and overwhelming display of glory of which Peter, James and John were eye-wit- nesses on the Mount of Transfigura- tion, when there was a temporary lay- ing aside of the veil of His flesh and disclosure of the indwelling shekinah, the glory of His Godhead." A preinti- mation indeed of that glory in which 14 : 1-15 : 21 EXODUS 53 He shall appear when He comes "a second time, without sin, unto salva- tion." What a wonderful theme of study we have in this pillar of cloud ! Questions. 1. In what two ways may the loca- tion Rameses be understood ? 2. How does this lesson illustrate God's conservation of the miraculous? 3. Of what was the pillar of cloud a symbol ? 4. Show its fitntss for this purpose. 5. What takes its place for God's people to-day? THE HOESE AND ITS EIDER OVEETHEOWN Chapters 14-15 : 21 I. Through the Red Sea.. 14. What was the command now given to Moses (2) ? From Etham, their pres- ent stoping place, the next step was of great importance. That town was near the head of the Red Sea at the border of the wilderness of Arabia and the limit of the three days' journey for which they had applied to Pharaoh. Would they remain there and offer their sacrifices as proposed, or continue their journey and endeavor to leave the country of the Egyptians altogether? The latter people were watching them with keen eyes, doubtless. What must have been the surprise of all when this command began to be obeyed. The natural way to leave the country was by the north and around the head of the Red Sea, but Pi-hahiroth was in a" southeasterly direction and would "en- tangle" them in the land. A study of the map will add to the interest of the lesson, even though all the localities are not absolutely identi- fied. It is clear, that in their new sta- tion the Israelites had the mountains on the west and south and the sea on the east. As Pharaoh would follow them from the northwest it would seem at first as though they must become his easy prey, being in a snare from which it was impossible to escape. What, however, is the divine purpose in this movement (3, 4) ? How did the Hebrews behave in face of the new peril that now seemed to confront them (10-12)? Point out their fear, unbelief, injustice, selfish- ness, cowardice and ingratitude. How does Moses' character shine in com- parison (13, 14)? Point out his meek- ness, forbearance, composure, faith. How does V. 15 indicate that there is a time for all things, even prayer? How does v. 16 attest the authority of Moses before the people as an instru- ment of God? In what way do the next two verses illustrate that the provi- oences of God have a two-fold aspect as between sinners and saints ? By what method were the waters of the sea di- vided (21)? Compare here Ps. "jy : 16- 20. "A strong northeast wind has al- ways had much influence on the ebb of the tide in the Red Sea, but such an annual occurrence only drives out the old body of water further from the shore. It does not divide the waters, or make them 'a wall' on each side of the dry ground, or leave space for the passage of a large multitude, or happen precisely at the moment when escape from a foe makes it convenient for the leader of a people to wave over the water a rod of power." In other words, this was a supernatural event, a miracle of divine power. L)o you suppose the Egyptians really knew they were walking into the bed of the sea {2:^)"^. May not the super- natural darkness of the pillar of cloud have kept them in ignorance of this? If so, what a fearful discovery they made subsequently ! l\o wonder that in view of the pres- ent and the past the Egyptians declared that the Lord fought for Israel. Notice the closing phrase of v. 30 : "Israel saw the Egyptians dead upon the sea shore," and compare Ezekiel Z2 : 4 which speaks of the latter judg- ment on the same people, and Rev. 19: 17, 18, referring to that which shall fall upon the ungodly nations at the close of this age. What effect had this awful judgment upon Israel? 2. The Song of Victory, 15: 1-21. Compare the circumstances of this chapter with i^ev. 15:2, 3 and see the likeness of the two events. This is the most ancient of songs, whose poetical merits are of the first order, which we might suppose to be the case since it was given by divine in- spiration. A remarkable feature of the song is that almost all its verbs are in the fu- ture tense, carrying the implication "that what happened on this occasion to God's enemies would happen in like manner in all future time so far as utter discomfiture and signal perdition were converned." What is the prediction of vv. 14-18? Compare Joshua 2:9-11 for an illus- tration of its fulfillment. Who is once more introduced into the history at v. 20 ? Observe that the dancing mentioned was that of women alone, the method being to follow the leader, imitating her steps and if she 54 EXODUS sings to make up the chorus. The song was probably sung alternately by the men and women ranged in two bands, Moses leading the one and Miriam the other ; or possibly the men sung the song and the women joined in the chorus of V. 21 after every period of five verses and at the end of the whole : "Sing ye to the Lord, For He hath triumphed gloriously. The horse and his rider hath He thrown into the sea." Observe the new name of God found in this song (2), and note that it oc- curs for the first time after the signs and wonders in the land of Egypt, just as the other name occurred before these events. This leads to the supposition that Jehovah is the name of God on His prophetic side and Jah His name on His historic side. As the first denotes Him who is about to manifest His being, so the second denotes Him who has mani- fested His being. Questions. 1. Have you sought to identify Etham and Pi-hahiroth on the map? 2. Prove the miraculous nature of the event at the Red Sea. 3. How does it and its attendant cir- cumstances bear on the literalness of later earthly judgments? 4. Has the song of victory prophetic value, and how? 5. What is the meaning of the name "Jah"? THE TYPICAL ASPECT OF IS- EAEL'S VICTORY Paul speaking of the early history of Israel says (i Cor. 10:11): "Now these things happened unto them by way of example (or, as types), and they were written for our admonition, upon whom the ends of the ages are come." We have already spoken of the value of Grant's Numerical Bible as bearing on the symbolic application to be made of these things, and from him we quote the substance of this lesson. At the Red Sea the question is no longer one between the Israelites and God. That was the status represented in the Passover, but the question now is between Israel and her enemy. The question with God had been settled in the Passover, and forever settled. They had been redeemed from bond- age and had come into a new rela- tionship to God in which He was pledged to certain things on their be- halL The question now raised was the old question of servitude to Pharaoh or of liberty. This question God Himself now takes up on their behalf, and they find Him with them in a more manifest way than they had ever found Him as yet. From the very moment of the Passover God was with them, but it is the experience at the Red Sea that makes them understand how truly He is with them. Epistle to the Romans Compared. The situation suggests the doctrinal part of Romans, in the first eight chap- ters of the epistle. If Vv'e consider the first half of this part, that is, down to the middle of the 5th chapter, it sets before us the teaching concerning our redemption through the blood of Christ and what it effects for us. We see that through the righteousness of God which this redemption declares, there has been provided for us in Christ a place of assured shelter. We are jus- tified by His blood, and this justifica- tion reaches on in its effects to the final judgment of the world. Judg- ment for us is rolled away forever ! Our standing before God is now of grace, our hope is now of glory, and we are enabled to glory, even in tribu- lations because all things are working together for our good. All this may be called the Passover truth, for like the Israelites we are now sheltered from judgment, feed- ing upon the Lamb, and equipped for our journey. But at this point the truth set be- fore us in Romans 5:12 becomes op- erative. That is the question of the experience of the new life. It suggests itself in the words : "What then, shall we continue in sin that grace may abound ? Shall we sin because we are not under the law but under grace ?" Ana finally, when the discovery of the hopeless evil and weakness of our old nature is made, we cry : "O wretched man that I am, who shall deliver me from this body of death !" Israel's Bondage and the Chris- tian's Sin. Who can but think of Israel's bond- age in Egypt here, and of the divine method of deliverance? Did Israel's bondage to Pharaoh cease on the night of the Passover? In one sense it did. There was a breaking of chains and a real start. God was now with them and could never allow His claim to them to be cancelled, for He had re- deemed them to Himself. The enemy never could regain possession of His people. But when we pass from God's point of view to that of the people themselves we find them losing their confidence and trembling again before 15 : 22-lG EXODUS 55 their old tyrant in such fear that even the actual presence of God with them in the pillar of cloud could not remove. Shut up between the desert and the sea with Pharaoh in full pursuit, their cry is that of unbelieving despair. The controversy between them and their old enemy had to be taken up afresh by God in their behalf, and now to be ended forever. God interferes and fights for them, and they do nothing but stand still and see the salvation of the Lord. It is so with the soul who has found shelter under the blood of Christ and seen the judgment of God removed from him. The question of deliver- ance from "the law of sin" is settled for him, but he does not always come at once into the realization of it. In other words the first teaching of holi- ness is this, that in me as a believer in Christ, that is, in my old nature, there is no good thing. In order to have strength, in other words, we must learn the lesson of thorough and con- tinual weakness. What the Red Sea Means. At first, when salvation is new and one has seen death turned into life through faith in a risen Saviour, it may seem as if sin could no more put shackles on the soul. But as yet there is little knowledge of the old self, and full deliverance from it is not known until this has been realized, that is, until the Red iea is reached and Egypt is left behind forever. How many have begun to follow God in the way of holiness until He has led them where they had to cry and cry again that they cannot do the things that they would ! Progress seems impos- sible, and hence they would stop here and imagine they must after all serve Pharaoh with the best grace they can. They are at peace with God through the blood of Christ, yet so far as the sin which is within them is concerned they expect no special deliverance. "With the mind they serve the law of God, but with the flesh the law of sin." Such as these do not see that after all it is only the border of Egypt they have reached, and that where all prog- ress seems to have stopped God is at hand to give them so great a deliver- ance from their enemy that their hearts shall sing aloud forever. God Our Deliverer. Now look at the type again. Ob- serve that God does not lead Israel up against Pharaoh. In other words, He does not strengthen their arm by His own to bring salvation to them, but rather they had to "stand still" and see His salvation. God does not call us to fight against the flesh and subdue it, nor does He point or lead in that direction at all. The sea divides, and a channel is made for His people to pass through. In other words, Christ's precious death is for us so that we are deaa in Him and are no longer "in the flesh." His death has ended our history before God. In Him we have passed through death untouched, dry- shod, and are now beyond it. There is a sense, of course, in which this is not a matter of attainment on our part, and yet there is another sense in which it is. It is ours al- ready the moment we receive Christ, and yet we are to apprehend it as ours. All this was true of Israel on the night of the Passover, and yet it was some little time after the Passover before they really came to know and enjoy its blessedness. Faith is thus the principle of sancti- fication as it is of justification or the new nature. Faith is turning from myself to God and His Son Jesus Christ. By faith I pass through the sea to take my new position outside of my old nature altogether, and when I look back I find that my enemies are buried in the waters. Privileged to turn away from self, the conflict and the distress are over. In Christ is my place, in Him I find a satisfying ob- ject lifting me out of the old sphere of things in which the lust of the flesh finds what it seeks. In Him the new nature expands and develops and bears fruit. The fruit of the Spirit needs to be ripened in the Son. The least degree of occupation with Christ is glory. No wonder that they who know it should, like the Israelites, sing a song of victory ! PROVISION IN THE WILDER- NESS Chapters 15: 22-16 As we have entered upon a new sphere of Israel's history it may be well again to briefly call attention to the way in which archaeological data corroborate it. These data are already so numerous, and every decade is bringing so many more to the front, that one hardly knows what to quote. The flight of the Hebrews is not mentioned on any of the monuments of Egypt but there is a reason for that, since this escape of slaves meant a defeat of Pharaoh's purposes, and mon- archs are not in the habit of recording their defeats. And again, such mi- grations are not infrequent in lands of shepherds and nomads. The route of 56 EXODUS 15 : 22-16 : 1 the Exodus, however, is now known beyond all reasonable doubt. The Pharaoh of the Exodus is thought to be Menephtah II, whose mummy has been discovered with those of Rameses 11 and Seti I, all of whom were connected with the history of the Hebrews in Egypt. The real character of the Wilder- ness is now known as never before, and is described as a rolling plain dot- ted with ridges, low terraces and knolls, and containing sufficient shrubs and herbs to give pasturage to the camels of the Bedouin. Water courses, dry in summer, and called by the Arabs wadys, cross the plain and in some cases are as much as a mile wide. The traveler occasionally discovers charm- ing spots like the Elim of this lesson. Ml these things help us to understand how the Israelites found sustenance through the Wilderness during wander- ing. I. Healing and Refreshing in the Wilderness of Shur, 15:22-27. By what general name was the sec- tion of the country known which is now entered (22) ? What is their first stop- ping-place (23) ? How was the people s instability dis- played at this crisis (24) ? How was the difficulty remedied (25) ? Some one may ask the difference between a "statute" and an "ordinance" as named in V. 25. The first is a fixed decree, and the second an injunction accom- panied with an intimation of the good and evil consequences of obedience and disobedience. When it is said that God "proved them" it means that this experience tested the qualities of their hearts and whether they had faith and patience or not. The Lord Our Healer. What comorting words are these: "I am the Lord that healeth thee" I How shall they be taken? Do they mean that as He had healed the waters of Marah so would He heal them? Or have they a significance in the past tense, that is, had the bitter waters sickened them, and in healing the waters does the Lord mean that He haa really healed them? There cannot be any doubt, in either case that phys- ical healing is referred to, and that God declares Himself the healer. But observe that the waters being the illustration, God uses means in healing. This is not to say that He never heals otherwise, but only that it is going too far to say that the use of means necessarily excludes the thought of God as the healer. Nor should we omit another lesson, namely, the relation of sin and dis- ease. If they hearkened unto God and did right. He would put none of these diseases on them. The converse there- fore would be true, that either directly or indirectly God puts diseases upon men who disobey Him. What location is next reached, and what distinguishes it (27) ? Elim is identified with a place now called Wady Ghurendel, a few miles from Marah, a place fringed with trees and shrubbery, forming a charming oasis. Here the people seem to have re- mained, judging by the next chapter, for the space of three weeks, resting and preparing themselves for the jour- ney to follow. 2. Bread From Heaven in the Wil- derness of Sin, 16. Where did they now come, and how long after leaving Egypt (i)? The word "Sin" here is supposed to mean "clay," although some give it the mean- ing of "bush" or "thorn." What new ground of complaint arises (2, 3) ? How does the Lord propose to meet it (4, 5) ? Where did we find the word "prove" in this same connection before? What warning is given the people in v. 7 ? What further intimation of God's provision for their immediate need in v. 8? How is the warning realized in v. 10? What was the provision in v. 13? It was natural for quails to be found in the region of Arabia at certain seasons of the year, but the miracle consisted in bringing them there at this particu- lar time and in sufficient numbers for the supply of so many people, and also in announcing their arrival beforehand. How is the deposit of the dew de- scribed (14)? Did the people clearly know its nature? It would appear then that they simply gave it the first name which suggested itself, for there is a certain scanty product of nature called "manna" to which this seemed to bear a resemblance. Does Moses re- ject the name? How does he explain the nature and origin of the substance, however? "The natural manna is gathered early in June, a month later than the present time, and in small quantities, but this supernatural manna was gathered every day, Sabbaths ex- cepted, throughout the whole year, and in quantities sufficient for the main support of a nation and during a period of forty years." How were the people to gather it (16)? How was their covetousness in the matter curtailed (18)? How was their pride leveled (19)? 17:1-16 EXODUS 57 Had Moses revealed all the details to them at first (22) ? What provision is made for the Sabbath (23-26) ? What rebuke is necessary concerning this (27-30) ? What further descrip- tion of the manna is given (31)? What arrangement is made for a me- morial of this miracle (32-36) ? How does Hebrews 9 : 4 interpret the char- acter of the vessel in which the omer- ful of manna was laid up? The phrase "before the Lord" is how explained in V. 34? And how is this in turn ex- plained in the verse just referred to in Hebrews? Must not then the act of Aaron in v. 35 have been performed at a later time, although recorded here ? The Sabbath God's Gift to Man. The Sabbath, according to v. 29, was a gift of God to man ; how precious the thought ! And think of Jesus' com- ment upon it. "i'he Sabbath was made for man, not man for the Sabbath." Man is doomed to labor in his fallen state, but how could his weariness have been endured without a periodical re- currence of relief from it? How much he needs this leisure for himself, and for fellowship with God and with his f ellowmen ! It is interesting to know that the Israelite was at liberty to go abroad for any purpose accordant with the Sab- bath (Lev. 23:3; Acts 15:21), and that works of necessity or mercy that could not be put off until the next day were not regarded as a breach thereof (Matt. 12:1-13; Mark 2:23-28). There seems to have been no limit to the distance to be walked on the Sab- bath beyond that of convenience, the Rabbinical rule of later times being an addition of man rather than a com- mana of God (Murphy). What a happy world this would be if men would only obey God, and the land be permitted to keep her Sab- baths 1 Questions. 1. How does archaeology contribute to the interest of this lesson? 2. What three things about physical healing are here taught? 3. State the miraculous feature in the incident of the quails. 4. Do the same concerning the manna. 5. What have we learned about the Sabbath ? EVENTS AT EEPHIDIM Chapters 17-18 I. Water Out of the Rock, 17: 1-7. What is the next stopping place (i) ? What do you suppose is meant by "the commandment of the Lord" in this verse ? Rephidim is a wide-spreading plain at the northern base of the cluster of mountains to which the general name of Horeb was given. What made it unfit for an encampment? How does this show that God sometimes guides iTiis people irtto trouble ? Are distress and difficulty an indication that be- lievers are not in the will of God ? How did the people express impa- tience and lack of faith (2, 3) ? How does Moses act in comparison (4) ? What does God command him to do (5, 6) ? Were the elders to go with him as witnesses? Did the Lord stand on the rock in the pillar of cloud? How must the people have felt when the water came rushing down the val- ley towards them ? Which prevailed, gratitude or shame? What names were given this place, and why (7) ? Bush remarks that the people may not have uttered the very words here as- cribed to them, but that such was the language of their conduct, and he ap- plies the circumstance to Matthew 12 : 37, saying that Christ will judge men by the actions which have the force of words. 2. Amalek Conquered and Cursed, 17:8-16. The Amalekites were a nomadic peo- ple living in the north of this penin- sula, and to the south of the Philis- tine country (Gen. 14:7), who came out of their way to attack Israel, ap- proaching them in the rear where they were the more defenseless. (Compare Deut. 25: 18.) AS the Amalekites were descendants of Esau, hereditary hate may have prompted this attack. Then also the thought of loot is to be considered, for they probably knew the wealth Israel brought out of Egypt. But their strongest hostility was aroused by the fact that Israel was to take possession of Canaan, into which their territory penetrated (Judges 5:14; 12:15). At all events, it is with them that Gen- tile antagonism to God's peculiar na- tion is seen to begin as soon as the latter's political independence is estab- lished. Their action therefore was a virtual defiance of Him who had so lately destroyed the Egyptians, a fact which explains His resentment as shown in the sequel. VV'ho now comes into the forefront, and what is he directed of Moses to do (g) ? The word "Joshua" means "saviour," the Greek of which is "Jesus." What new personage is before us in V. 10? For a little of his genealogy see 58 EXODUS 18:1-19:2 I Chronicles 2 : g-20. What was the significance of the transaction in v. Ill* Do you suppose Moses held the rod of God in his hand? And if he did, was it not merely as an indication ana accompaniment of prayer ? Where in the incident do we find an emblem of the value of united and common prayer? What lesson is taught by the combination of the rod in the hand of Moses and the sword in the hand of Joshua? Which, however, assumes the more importance, Moses' prayer or Joshua's sword? How does God emphasize the signifi- cance of this battle (14) ? We have not met with the word "write" before, but where with the word "book" (Gen. 5:1)? There is the definite article before "book" in the original indicat- ing that a book, and doubtless this particular book, was well known. Can you imagine a reason for this matter being rehearsed to Joshua? For the subsequent fate of Amalek read Deut. 25 : 19 ; I Samuel 15 : 30 ; 2 Samuel i : I ; 8:12. How is this victory commemorated on the spot (15)? Have we met v/ith any other "altar" since we ended the history of Jacob? Does not this then mark a new epoch in the affairs of Israel? "Jehovah-nissi" means "Jeho- vah my banner" (compare Ps. 20: 5-7), and expresses thanks to God for the past and confidence in Him for the future. Perhaps it was suggested by the lifting up the rod of God as a ban- ner or standard in this action. The last verse of the chapter is ob- scure. 3. A Visit from Jethro, 18. It is felt that the visit here recorded, with the events growing out of it, took place at a later time, and after Israel had arrived at Sinai, but is related here either not to interfere with the main narrative, or for some other unex- plained cause. It is a story of mutual affection and esteem, but one is not more impressed by it than by the importance God at- taches to such chapters in our lives by causing it to be recorded for our learn- ing and example. Note that Jethro was one of those outside of Israel by whom the tradi- tion of the true God was retained, and who gave glory to Him for His mighty works. The incident (13-26) needs little comment, but there are a few things worth noticing. One is the practical wisdom in it (18) ; another, th^ quali- fication for the choice of these sub- rulers, ability, godly fear, truthfulness, incorruptness (21); a third, the cir- cumstance that this advice is given in submission to God (23) ; and a fourth, that the selection was by the people ana the appointment by Moses (Deut. I : 9, 13) ; a fifth, that God did not dis- dain to permit Moses to be taught through another man, and he one not of the commonwealth of Israel. It is remarkable, as another says, that the rudiments of the Jewish polity were thus suggested by a stranger and a Midianite. There is food for reflection here in the ways of God in teaching His own people wisdom. PREPARATION FOR RECEIVING THE LAW Chapter 19 The Exodus includes two concurring elements in the moral history of tlie people — their redemption and their renovation. It is worthy of notice, that God did not give Israel the law first and then say: "I will redeem you if you will obey it," but that He redeemed them first and gave them the law after- wards. I. The Arrival at Sinai, 19: i, 2. "In the third month — the same day." These words lead to the belief that the first day of the third (lunar) month is meant, just 45 days (as we can easily recall) from their departure out of Egypt. To these, quoting Bush, let us add the day on which Moses went up to God (3), the day after when he returned the answer of the people to God (7, 8), and the three days more named (10, 11), and we have just fifty days from the passover to the giving of the law. Hence the feast kept in later times to celebrate this event was called Pentecost, which means fiftieth day. And it is interesting that it was at this very feast the Holy Spirit was given to the disciples of Christ (Acts 2: 1-4) to enable them to communicate to all men the new covenant of the Gospel. The text of v. 2 in the King James version makes a distinction between the "desert" and the "wilderness" of Sinai, but there seems to be no good reason for this. "Sinai" denotes a particular mountain of that name, while "Horeb" denotes the range of which Sinai is a part. The wilderness of Sinai would seem to be the plains and wadys in its immediate neighborhood, including the mountain itself, and per- haps coextensive with the term Horeb. 19 : 3-19 : 25 EXODUS 59 2. The Divine Exordium, 19:3-9- When it is said "Moses went up unto God," remember the pillar of cloud in which in a sense the divine Pres- ence abode, and which now rested doubtless on the summit of the moun- tain. Evidently Moses did not ascend the mountain at this time, but simply approached it. By what two names are the people designated in v. 3 ? Which points to their natural and which their spiritual derivation (Gen. 32:23-33)? With what three words in v. 4 does Gol^ call them as witnesses to the fideli- ty of His promises? What beautiful figure of speech does He use expressive of His care for them? (Compare v. 4 with Deut. 32:11, 12.) Also examine Rev. 12:14, where His care for them in their coming tribulation at the end of this age is spoken of in similar terms. The parent eagle in teaching its nestlings to fly "sweeps gently past them perched on the ledge of a rock, and when one, venturing to follow, be- gins to sink with dropping wing, she glides underneath it and bears it aloft again." But what is expected of them as the result of this grace? And what prom- ise is bestowed upon them in this con- tingency (5) ? And how will their preciousness to God find expression in their service (6) ? Note (i) that while all the inhabi- tants of the earth belong to God Dy right of creation and general bene- faction, Israel belonged to Him by special grace and covenant ; (2) that while they themselves were to be ob- jects of priestly intercession and kingly protection they were also to be elevated into the dignity and authority of per- forming priestly functions and dispens- ing royal favors to others; (3) that as a qualification for all this they were to be a holy nation. 3. The People's Pledge, 19:7-9. By "the elders of the people" (v. 7) is meant the leaders and principal men of the different tribes. How is the Lord's command received by them (8) ? While this is commendable, yet in the sequel how much better if they had asked God's help to enable them to obey and to appreciate His goodness ! How little they knew themselves, and how well they represent us in the earli- er stages of our new experiences in Christ ! What does God now promise to Moses personally (9)? To what end? And why was it necessary? Had not God given evidence of His divine com- mission in the sign of the rod and the serpent? Yes, but this was only before the elders of the people. And had He not given evidence in the miracles of judgment upon Egypt ? Yes, but many of these were not before all the people. So now they are to have a general and personal attestation which should last forever. Observe our Saviour's recog- nition of this authority of Moses in Luke 16:31, and compare a similar recognition of His own authority in 2 Peter i : 16-18. 4. The People's Purification, 19: 10- 14- We can see the propriety of this com- mand, but should remember that there is no virtue in external washings and other abstinences, except as they sym- bolize and impress us with the obliga- tion of inner holiness and separation on the part of those who are to hold intercourse with God. What was the Lord now about to do (11) ? And with reference thereto what warning is promulgated (12)? What should happen to the man or beast over- stepping these bounds (13) ? The word "it" in the first clause of the verse re- fers to the man or beast. That is, no one should cross the bounds, even to go after it (the man or beast) to drag it back or punish it, but from a dis- tance it should be stoned or shot. What a commentary on presumptuous sin ! By the "trumpet" is meant a super- natural one to be heard from the moun- tain. The people were to "come up to the mount" in that they were to draw nigh to it, but no nearer than the bounds already prescribed. 5. The Phenomena on the Mount, 19: 16-25. Describe the impressive phenomena of vv. 16 and 18, and their effects on the people. Never until the close of this age and the coming of our Lord will anything like this be seen or heard again. Compare 2 Thess. i : 6-10, and the language of the Apocalypse, for ex- ample, cc. 4 and 5. How did God speak to Moses (19)? Doubtless this means by "an audible and articulate form of word." What seems to have been impending on the part of the people, judging by v. 21 ? How is God's attention to details (if one may so say), and how is His mercy manifested here? Who can be meant by "priests" in V. 22. since the Aaronic priesthood was not yet instituted ? The common an- swer is the first-born or eldest son in every household. This seems to be sug- gested by the patriarchal history as one of the privileges connected with the birthright. Compare also 24 : 5. GO EXODUS 20 : 1-6 Who was to come up into the moun- tain with Moses when the latter return- ed (24) ? We shall see the reason for this later when Aaron is invested with the priesthood, for it was fitting that there should be put upon him that dis- tinction which would inspire respect for him on the part of the people. Questions. 1. What have we learned about the day, or feast, of Pentecost? 2. What have we learned of the priestly character of Israel? 3. Can you quote Luke 16:31? 4. Name one or two illustrations here of God's grace to us in Christ. 5. Have you examined the Scripture references in this lesson? THE FIRST TABLE OF THE LAW Chapter 20: 1-11 We have now reached the most re- markable event in the history of Is- rael until this time, and one of the most remarkable in the history of the world. While it has primary reference to Is- rael, still it affects the whole race for time and eternity, since the moral law is "the expression of God's will, the reflection of His nature, and the im- mutable standard of right for His ac- countable creatures" everywhere and always. These remarks apply particularly to the ten commandments, but the special enactments which follow them pertain for the most part only to Israel, 1. The Division of the Command- ments. The commandments have generally been divided into two "tables" : the first including the first four command- ments embracing our duty to God, and the second the last six embracing our duty to man (Matt. 22: 37-40). The Roman Catholic Church has a different arrangement from the Protes- tant, making but one commandment of the first two, and in order to maintain the number ten dividing the last into two. The result is that some of their devotional books omit altogether the last half of the first command- ment, or what we call the second, which forbids idolatry. Their motive for doing this, to any who are familiar with the worship of that Church, is easily discerned. 2. The Preface, w. i, 2. What is meant by "God spake"? Compare Deut. 5 : 12, 13, 32, 33, and the conclusion seems irresistible that, as was stated in a preceding lesson, they refer to an articulate voice. Notice the authority by which He speaks: "I am the Lord" (Jehovah), the self-existent, independent, eternal fountain of all being, who has the right to give law to all the creatures He has made. Notice the restriction to the Israelites : "thy God," not only by cre- ation but by covenant relationship and by the great redemption He has wrought in their behalf : "Which have brought thee out, etc." How inexcusable their disobedience under these new circumstances ! And ours also, who as Christians have been redeemed by Christ from a bondage in- finitely worse, and at a cost unspeak- able ! 3. First Commandment, v. 3. "None other gods before Me" means as antagonists in My eyes, "as casting a shade over My eternal being and in- communicable glory in the eye of the worshipper." The primary reference is to the idols the heathen worshipped, not that they really worshipped the idols, but the gods supposedly represented by them. Nor yet are we to imagine these were real gods, for there is none other God save One, but rather demons (Lev. 17:7; Deut. 32:17; Psalm 106:37; I Cor. 10 :ig, 20). How awful to think that even now, professing Christians worship demons through Spiritism, clairvoyance, palm- istry and related occultisms (Deut 18: 9-22) ! Moreover, in the application of this and all the commandments, we should remember that they lay their prohi- bitions not on the outer conduct merely but the inner actings of the spirit. See Christ's Sermon on the Mount (Matt. .S : 20-48) and Paul in Romans 7:7-11. Hence there may be idolatry without idols in the vulgar sense, and also with- out worshipping demons in any form. "Whosoever seeks happiness in the creature instead of the Creator, violates this commandment." 4. Second Commandment, vv. 4-6. A "graven image" is made of wood, stone or metal ; a "likeness" is a pic- ture of any kind as distinguished there- from. The "water under the earth" means " lower in level " than the earth. Was any manifestation of God seen at Sinai (Deut. 4: 12, 15)? The Israelites wfere not to make these things. What command was laid upon them when others made them? What warning is contained in this 20 : 7-11 EXODUS 61 commandment? Is God "jealous" in the sense of passion, or as expressing the feeling of a holy Being against evil (Deut. 32 : 21, etc.) ? How does this commandment show the responsibility of parents? Do you suppose this responsibility is limited to this sin? Did not Israel at this time have a striking illustration of it in Egypt? Had not their persecution by that people begun just four generations before, and was not the nation now reaping what had been then sown? ■ ''Unto the third and fourth genera- tions of them that hate Me. ' Here two thoughts suggest themselves: (i) there is no differenct between forsaking God ana hating Him; (2) it is only them that hate Him, i. e., follow in the foot- steps of their fathers, who will be visited with the punishment (Ezek. 18:20). Perhaps also a third thought is pertinent, viz : that this warning only applies to the temporal effects of sin and not its eternal consequences, hence a son who turns to God, although he may through the working of divinely- ordained laws of nature suffer physical consequences here, will be spared eter- nal consequences hereafter. 'Mercy unto thousands of genera- tions" the Revised Version reads. See also Deut. 7:9. Of this also Israel had an illustration before their eyes, as they were now gathering the mercy destined for them in the faithfulness of their father Abraham who lived a thousand years before. "Of them that love Me and keep My commandments." Behold what is meant by loving God, viz : keeping His commandments ; a declaration which "gives a new character to the whole decalogue, which thus becomes not a mere negative law of righteousness, but a positive law of love" ! Let us not conclude these reflections without remarking how far the Greek, Roman, and even some of the Protes- tant churches have fallen in this re- gard. From the use of crosses and relics as aiding their bodily senses and quicken- ing devotion, it has been easy to ad- vance to altars, images and pictures not only of the Holy Ghost and Christ bvit of the Virgin, and the saints and mar- tyrs without number, until at last these objects have themselves become, at least to the ignorant, actual objects of wor- ship. And what superstition, profana- tion and mockery have grown out of it all ! And shall not a jealous God visit for these things? 5. Third Commandment, v. 7. The "name" of God is that by which He makes Himself known, the expres- sion of His Godhead : hence to take that name "in vain" is to violate His essence. The word for "vain" signifies what is false as well as vain, so that all false swearing or perjury which would make God a witness to a lie, as well as all light or frivolous uses of His name or attributes in conversation, are here prohibited. This does not mean judicial oaths, however, which, as we see by Christ and His apostles, may be acts of wor- ship in which we solemnly call God to witness to the truth (Jer. 4: 2). But what of blasphemy and profanity by which some interlard their speech, using such expressions as "God," "Lord," "Christ," "the Lord knows," "O heavens !" "My goodness !" and the like (Matt. 5: 33-37) ? God "will not hold him guiltless" that does these things. Look at Psalm 139 : 20, and see who they are that take His name in vain, and then read MaL 3:5- The third commandment, is of the same gravity as the two preceding, guarding the deity of God as those do His unity and spirituality (Murphy). 6. Fourth Commandment, vv. 8-1 1. How does the first word here indi- cate an earlier origin than Sinai for the institution of the Sabbath? How early was that origin? How does this show that the Sabbath is an obligation for all men. Christians as well as Jews? But "remember" points not simply to an act of memory but a commemor- ation of the event. Lev. 23 : 3 and Num. 28 : 9, 10 confirms this. But it is the "Sabbath" day and not necessarily the seventh day that is to be remembered. This means one day of rest after every six, but not accord- ing to any particular method of com- puting the septenary cycle. Though the Jewish Sabbath was kept on Saturday, Christians are in accord with the spirit of the commandment in keeping Sun- day enriching the original idea of the day of rest by including that of the new creation when our Redeemer rose from the dead. How does God provide for our hal- lowing of this day, and what is His defi- nition of such hallowing? When He says: "Six days shalt thou labor and do all thy work," is it an injunction merely, or may it be considered as a permission : Some think there is a difference between "labor" and "work," the latter term being the more inclusive as involving the management of affairs and correspondence to the word "busi- ness." 62 EXODUS 20 : 12-15 How is the equality of husband and wife recognized in the wording of this commandment (lo) ? The responsi- bility of parents and employers? The rights and privileges of employees; The proper treatment of the lower animals? To what further extent did the obligation of the Israelite extend? Has this any bearing on the present obligation of our nation to compel an observance of the Sabbath on the part of our alien population ? Is anything more than secular or servile work intended in this prohi^ bition? Did not Jesus both by precept and example give liberty for works of love, piety and necessity? (Mark 2; 23-28 ; John 5 : 16, 17). What historical reason is assigned for this commandment (11) ? And what aaditional in Deut. 5:15? We thus see that God's authority over and His loving care for us combine to press upon us the obligation of the Sabbath day. to say nothing of its advantage to us along physical and other material lines. And thus its observance be- comes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer. Questions. 1. Can you recite Matthew 22:37- 40 ? 2. To what demonolatry are some professing Christians addicted ? 3. Can you recite Ezekiel 18: 20? 4. How do we show love to God? 5. Are you breaking the third com- mandment in ordinary conversation? 6. What two meanings should be at- tached to "Remember" in the fourth commandment ? 7. Are the Sabbath and the seventh days necessarily identical? 8. To what do we bear testimony in observing the Sabbath ? SECOND TABLE OF THE LAW Chapter 20: 12-26 I. Fifth Commandment, v. 12. To "honor" means to regard with respect and loving fear. What reasons there are for it on the part of children toward their parents, who are under God the author of their existence, and their teachers, benefactors and rulers ! What promise is attached to this com- mandment? For a comment see Deut. 5:16. Although this promise applies primarily to Israel in Canaan, as we see from Ezek. 2.?: 7-15, yet its princi- ple is true in God's moral government everywhere. The child who honors its parents— of course wise and true parents are as- sumed — gains the experience of the latter which makes for a good, and with necessary exceptions, a long life. 2. Sixth Commandment, v. 13. Ihe reference here is to the unlaw- ful taking of life by suicide or homi- cide, but not to capital punishment for capital crimes (see Gen. 9:6), nor the taking of life in self-defense or lawful war. It forbids all violence, passion, lust, intemperance in eating or drinking, and any other habit which tends to shorten life. So far as the more spiri- tual import is concerned it interdicts envy, revenge, hatred, malice or sin- ful anger, all that provokes to wrath or murder. See Matthew 5:21-26, 38-48; I John 3: 15-17. 3. Seventh Commandment, v. 14. 'ihe Hebrew word for "adultery" re- fers to the unlawful act taking place between man and woman where either or both are married, thus differing from another word commonly translated "fornication" and where the same act is referred to between unmarried per- sons. Nevertheless, as the sanctity of the marriage relation is the object aimed at it prohibits everything contrary to the spirit of that institution in thought, word or deed. See Matt. 5 : 27-32. We may therefore include not only lustful looks, motions and verbal insinuations, but modes of dress, pictures, statutes, books, theatrical displays, etc., which provoke the passions and incite to the unlawful act. Sins of this character are more fre- quently forbidden in Scripture and more fearfully threatened than any other, and they are the cause of more shame, crime, misery and death. More- over, they have one striking character- istic, viz : that "you cannot think or talk about them without being more or less excited and led into temptation." How continually need we be praying the prayer of the Psalmist — 19 : 12. 4. Eighth Commandment, v. 15. As the sixth commandment secures the right of our neighbor's life, and the seventh the right of his family, so this secures the right of his property. The essence of aishonesty is the possessing ourselves of that which rightfully be- longs to another, for which there is a variety of ways besides putting our hands into his money-drawer — fraudu- lent bargains, contraction of debts which we know we fItiII be unable to pay, cornering the market, graft, usury, 20 : 16-21 : 11 EXODUS 63 evading taxes, false weights and meas- ures, etc. And as in the previous cases, so here also, the command reaches beyond out- ward acts to the spirit of them, and in- cludes inordinate love for the world ana the things that are in the world, living beyond our means, idleness, and everything that leads up to theft. This commandment may be regarded as the most comprehensive of all. 5. Ninth Commandment, v. i5. 'this has primary reference, to testi- mony in courts of law (see Deut. 19: 16-19), and differs from the three pre- ceding in that it deals with words rather than deeds. But, as in those cases, it has a larger import and prohibits everything in our dealings with one another not according to truth. Compare Lev. 19: 16; Prov. 19:9; Psalm 15:2; Col. 3 : 9. Among some of these things might be named exaggeration in speech, po- lite equivocations, flattering compli- ments, and of course all classes of slander, backbiting, and imputations of evil where no evil is. It is usually felt, however, that there is a distinction between telling a lie and concealing the truth or a part of the truth from those who have no right to demand it. The one is always wrong, the other sometimes may be right. 6. Tenth Commandment, v. 17. "Covet" means to earnestly desire or long after, a feeling not sinful in itself, but which becomes so under particular circumstances. Its sinfulness appears in longing for anything unlawful, or longing for that which is lawful to an inordinate degree. A passing wish to have anything our neighbor possesses may be innocent, but to long for it excessively is prohibited. The reason for the prohibition is that such longing begets a grudging, dis- contented and envious spirit, which leads often to injustice and violence. The case of Uavid who coveted Uriah's wife and finally caused him to be slain is in point. From deeds and words the decalogue has thus come to deal with the thoughts and intents of the heart, the fountain head of sin ; and that it reaches deep into the interior of human life, read Paul's words in Romans 7:7-14. These words are worthy of careful consideration. On one occasion he said that "touching the righteousness which is in the law he was blameless (Phil. 3:6). A wonderful thing for a man of his honesty and introspection to say 1 How then may we explain the fact that near the end of his life he testifies that he is the chief of sinners (i Tim. 1:15)? The explanation is found in these words in Romans. Meditating upon the tenth commandment he ob- served that it had to do not with the body but the mind, and from this he argued that the other commandments were regnant in the same mental area. Thus taught by the Spirit he perceived that so far from being blameless he had daily transgressed the principles of the decalogue even though he had never done outwardly the things condemned, ihe law did for him what God intends it to do for all of us. It killed him, slaying his self-righteousness and tak- ing the life out of his self-confidence. As he thus lay hopeless in the dust of his earthliness it led him to Christ the Saviour of the lost (Gal. 3 : 24). — Dean Hart. Questions. 1. What does "honor" mean in the fifth commandment ? 2. What sins are most frequently forbidden and threatened in Scripture ? 3. How may "covet" be qualified? 4- Which commandment has most to do with the mind ? 5. Can you quote Galations 3:24? THE CIVIL CODE Chapters 21-24 The ten commandments constitute the moral law, a perfect rule of duty for all men and everywhere. But the "judgments" (v. i) that follow are an application of those commandments to Israel in the peculiar circumstances of their history at that time and when they should inhabit Canaan. The ten commandments, let us say, represent the constitution of the United States, and the "judgments" the legislative en- actments based thereon by Congress. The three chapters now entered upon have certain natural divisions, corre- sponding, though not in exact order, with the last seven commandments of the decalogue : I.. Laws of Servitude, 21:1-11. I'his division refers to the duties of masters and servants, and is a natural expansion of the sth commandment, the master being substituted for the par- ent. It is slavery of a certain kind that is here dealt with, for it was common in those days when for centuries the rights of man had been beclouded by sin, and in the absence of a divine revelation. Heavenly reforms sometimes move slowly, and it was not God's purpose to 64 EXODUS 21 : 12-23 : 33 immediately do away with this feature of social life, but to regulate, elevate in any other way. Compare Lev. 25 : 93 and Deut. 15 : 12. Vv. 4-6. We can see the advantage of the wife and children remaining with the master in this case, since he doubt- less was best able to support them. Moreover, he had rights in the case which should not be violated. But what provision is made for a happy solution of the problem? Behold in this servant whose ear is bored an affecting type of the willing obedience of the Lord Jesus Christ (Ps. 40: 6-8) ! Vv. 7-1 1. If the maid-servant should not please her master in the sense that he espouse her, in what two ways are her rights guarded (S) ? What ac- knowledged position would she have did she become the espoused of his son (9) ? And how are the rights of this poor maiden guarded in this case as well (10, 11)? We are not to suppose that this law instituted either polygamy or concubinage, but finding it in existence it was permitted until the period was ripe for its extermination (Matt. 19: 1-9). 2. Laws of Personal Security, 21: 12-32. This section is an expansion of the 6th commandment. Vv. 1 2-1 /I. What distinction is made between premeditated and unpremedi- tated murder? See Numbers 35:9-32. Vv. 23-25. This law of retaliation has been misunderstood as though it en- couraged revenge, but it refers to the administration of jvistice at the hand of the magistrate (6). 3. Laws of Property, 21:33 to 22: 15. This section is an expansion of the 8th commandment. "Breaking up" (22:2) should read as in the Revised Version "breaking in," which makes the sense plain. "Judge" all through these chapters is translated "God" in the Revised Ver- sion. Israel is a theocracy. Its su- preme ruler is God. The magistrates represent and speak directly for Him. Thus will it be again in the millennium. 4. Laws of Conjugal Fidelity, 22: 16-31. 'ihis is an expansion of the 7th com- mandment, and yet its subject matter is miscellaneous. Murphy gives a unity to the verses by supposing the relation between God and His people to be sym- bolized by that of husband and wife, GoQ being the avowed guardian and representative of the stranger, the win- dow and the orphan. V. 28. The word "gods" should be "God," and it will be seen from the con- text that reviling rulers is regarded as reviling God (compare Ro. 13: 1-7). v. 29. "Liquors" has been rendered "the trickling juice of the vine." Some things in this section are more fully explained in later Scriptures. 5. Laws of Veracity, 23: 1-9. This corresponds to the 9th command- ment. V. 3 means that one is not to counte- nance or favor a poor man in his cause just because he is poor, if the cause be unrighteous. Compare Lev. 19:15. 6. Laws of Set Times, 23:10-19. This corresponds to the 4th com- mandment. What was the law for the land in the seventh year (11)? For what purpose was the spontaneous growth of that year to be used ? How did the divine Legislator provide against an emer- gency of famine (Lev. 25 : 20-22) ? iNlote the moral advantages resulting from the observance of this law: (i) a check on avarice, (2) a stimulant to brotherly kindness and compassion, (3) a demonstration of human equality, (4) a cultivation of prudence and economy, (5) a sense of constant dependence upon God. What are the three annual feasts (14-16) ? Murphy compares them with the three elements of salvation : the passover with the atonement, pentecost with the new birth, the ingathering with pardon and its accompanying plentitude of blessing. What obligation is at- tached to these festivals ? V. 19, last sentence, is difficult, al- though the command itself is plain. It is in connection with sacrifice (18) — has it therefore a symbolic meaning? Or was it to prevent the slaying and eating of the kid at too early a period ? Or does the applicatian bear simply on a barbarous and cruel action? 7. Laws of Pity, 23 : 20-33. This is allied to the loth command- ment because of its reference to the service of Jehovah alone, who estimates the motive of men. Whom have we seen to be meant by "the Angel" (20) ? In what way have we seen His presence hitherto display- ed? On what commission is He now sent? What shows His authority? Power? Dignity (21)? What are the blessings of obedience (22-27) ? What precaution would God take in bringing them into possession of the land (28- 24:1-25:9 EXODUS 65 30) ? What final warning is given (32- 8. Ratifying the Covenant, 24. At the beginning of this chapter we are introduced to the two sons of Aaron, soon to be associated with him in the priesthood and to have a sad ending nevertheless. With what words do the people accept the obligations im- posed upon them (3) ? What kind of an altar presumably did Moses build (v. /", compared with 20:24-26)? What provision is made for the care- ful transmission of the law (4) ? What name is given to the book thus written (7) ? By what solemn act is the cov- enant ratified (8) ? Compare the mar- ginal reference. What sublime experience was granted to these representatives of Israel on the mount (10)? What this means, in the absence of further record, who can say ! Why may we judge that they did not see the "face" of God (33 : 20-23)? Or any "similitude" of Him (Deut. 4: is) ? What description is given of that which they did see? How was God's mercy shown to them on this occasion (11)? How is their escape from death expressed in the last clause? Is not this escape explained by the covenant relationship with God into which they had now come? Was this relationship grounded on their keeping of the law or on the blood of propitiation that had been shed and sprinkled upon the people ? What did this typify (Ro. 3:19-25)? Compare also Hebrews 10: 16-20. What final seal to the authority of the law is now given (12)? What two in- dividuals are here seen for a second time with Moses (13, 14)? What grandeur on the mount is now described (i';-i7)? What new event in Moses' experience (18)? The reason for this new event will come before us in the succeeding lesson. Questions. 1. What distinction is suggested be- tween "commandments" and "judg- ments"? 2. What beautiful type of our Lord Jesus Christ does this lesson contain ? 3. What testimony to Israel's theo- cratic status? 4. How are the rights of the rich guarded as well as of the poor? 5. What witness have we here to an early written revelation? THE PATTEEN IN THE MOUNT Chaptee 25: 1-9 We have now reached in the revela- tion of the tabernacle the most impor- tant step in the history of grace yet met with in Holy Scripture. There are several reasons for be- lieving this : 1. The unusual preparation required on man's part for its reception. (See the preceding chapter, vv. 9-18). 2. The large space occupied by its re- cital — 13 chapters in all. 3. The particularity of detail seen throughout. An Object Lesson. To quote Prof. W. G. Moorehead : The tabernacle was "a divine object- lesson ; an embodied prophecy of good things to come ; a witness to the grace and saving power of God. It taught salvation through propitiation, forgive- ness and blood-shedding. Access to God and worship it disclosed ; the holi- ness of God ; the sinfulness of man ; the reconciliation which in due time should be affected, are all clearly set forth by the tabernacle and its rites." Seven chapters are given to the spe- cifications of the tabernacle, and six to its construction ; while in between the two is the record of the unbelief and apostasy of the people in the matter of the golden calf. Of the seven chapters of specification, three are occupied with the tabernacle itself, three with the priesthood, and one with the arrangement for carrying the whole into effect. Our present lesson deals with the tab- ernacle itself. The Offering o£ the People, vv. 1-9. On what principle was this offering to be presented (2) ? What three metals are specified (3) ? Three colors (4) ? What vegetable textile is mentioned, and what animal (4) ? What two kinds of skins (5) ? The badger here spoken of is thought to be not the animal com- monly known by that name among us. but some other animal equally well- known in Arabia. What species of wood is named (5) ? This is supposed to be the acacia, abun- dant in Moses' day. The oil (6) was from the olive, the spices are more particularly indicated (30:23, 24); the precious stones (28: 15-21), as also the ephod and breast- plate in the same chapter. What name is given to the building in verse 8, and for what purpose is it to be? The fulfilment of this purpose was in the visible cloud of glory which overshadowed the tabernacle when com- pleted, and rested upon the mercyseat in the Most Holy place. As to the name "sanctuary," it de- notes especially the holiness of the 66 EXODUS 25:10-22 place. What other name is given it in verse 9? This simply means a dwelling, and is sometimes used in an indefinite way for the curtains, the frame-work or the entire structure. "Tent" is the name given to it in the following chapter ; and at other places "the tent of meeting," having reference to the meeting of God with His people (29 : 42, 43) ; or the tent or tabernacle "of testimony" (Num. 2:50, 53), as designating the place where God de- clared His will, and especially testified against the sins of His people, by His holy law which, within the ark, wit- nessed to the covenant they had entered into at Sinai. According to what design was the sanctuary to be erected (9) ? Thus we see it was a type of God's dwelling place in the heaven of heavens, a fact that profoundly impresses us with its sig- nificance in every detail. We do not know how the pattern or type was shown to Moses in the mount, whether by a visible model, or vision presented to his mind, but we know it was in some sense a copy of heavenly things, and that hence Moses was al- lowed no liberty in constructing it. Archeological Discoveries. Archeology has shown an analogy be- tween the tabernacle service and the ritualistic practice of some of the heathen nations, but this is not to be interpreted as imitation or adoption on Moses' part. There is a similitude in the modes of worship fundamental in the human race, and Moses may have been used of God to cull out the truth from this mass of wrong and falsehood. A parallel is that of the "Code of Hammurabi," a Chaldean monarch, hundreds of years before Moses, who in this "code" gave laws to his people corresponding to those in the previous chapters. The critics used to argue that the Mosaic code could not be of so early a date as Moses since it presupposed too advanced a civilization on the part of the people for whom it was intend- ed. When, however, this code of Ham- murabi was discovered, their tune was changed, and they exclaimed : "Ah ! Moses copied after Hammurabi." 1 he truth rather is that just sug- gested about the tabernacle. Ham- murabi's code is based upon fundamen- tal principles of law in the constitution of the race, albeit commingled with many grotesque fancies in consequence of the fall. These fundamental prin- ciples, however, are, in their origin, divine, and in the code of Moses we find them separated from the false by the hand of their heavenly originator. Questions. 1. What three reasons show the im- portance attached to this theme? 2. What names are given to the tab- ernacle, and what are their meanings? 3. How may the "pattern" have been revealed to Moses? 4. How woula you explain the simi- larity of the tabernacle service to the rituals of heathen nations? 5. What is the "Code of Ham- murabi," and what light does it throw on Moses' writings? THE TABEENACLE AND ITS EURNITUEE Chapters 25: 10-27: 21 1. The Ark of the Testimony, 25: 10-16. Notice the kind of wood and the di- mensions (10). The "cubit" measures from the elbow to the tip of the middle finger, and is variously estimated from 18 to 21 inches, usually 18. How was it to be overlaid (11)? The "crown of gold" meant a rim or moulding. The "four rings" (12) were attached to the four "corners," in the sense of the four feet of the ark. The "staves" or poles were used in carrying it (14). What was to be placed in the ark (16) ? The "testimony" means the ten command- ments. (Compare 24:12.) 2. The Mercy Seat, 25:17-22. Notice its material and dimensions (17). What was to be placed at either end (18) ? "Even of the mercy-seat," should be rendered "out of" or "of one piece with the mercy-seat" ; i. e., they were not separate attachments from it. What was to be the attitude and po- sition of the cherubim (20) ? This was the attitude of observant attention, while they seemed to guard with their wings the place of the manifestation of the divine glory. Where was the mercy-seat to be placed (21)? This does not mean that it was merely the cover of the ark, but a separate article, composing with the ark a unity "not so much in outward as in inward de- sign." What promise is connected with the mercy-seat {22) ? These two articles, the ark and the mercy-seat were the only objects, (and they appeared as one), in the Holy of Holies, or the Most Holy place of the tabernacle : and about them, or rather about it, the whole service of worship centered. The "ark" was God's throne (Ps. 80: 25 : 23-26 : 35 EXODUS 67 I, R. v.). but it was a throne of grace (Heb. 4: 16). The "mercy-seat" means "the place of propitiation," and here the blood of the sin-offering was sprinkled on the day of atonement, and satisfaction was rendered to the divine claims on the people represented by the law in the ark of the testimony (Ps. 85 : 9- 10). What the mercy-seat did symbolically for Israel, Christ has accomplished per- fectly for all who will believe on Him (Ro. 3 : 25 ; I John 2 : i, 2). The Table of Shrewbread, 23-30. 25: This table was to have not only a "crown" or rim, but also a "border" with a crown or rim (24, 25), the dis- tinction between which it is difficult to make. Observe the appurtenances of the table (29). The dishes were to hold the shewbread (30, compared with Lev. 24:5, 6); the bowls were for frank- incense (Lev. 24:7). "Covers" is, in the Revised Version, "flagons" or ves- sels for wine, used in drink-offerings (Num. 15: 1-12). The shewbread con- sisted of 12 cakes (Lev. 24: 5, 6), cor- responding to the twelve tribes of Is- rael, and is sometimes called the "pres- ence-bread," or the "bread of the face." At certain times the priests, who rep- resented the whole of Israel, ate this shewbread from off the table. As the table is the Lord's and in the Lord's house, here we have the idea of hospi- tality based upon friendship. We see the family of God regaled by Him at His paternal board, which speaks of perfect reconciliation and communion with Him, and helps to explain the phrase, "the bread of the face." That is, man is represented as face to face with God in fellowship through atone- ment for sin. (See Gen. 14: 18-20.) Furthermore, whatever the "bread of the face" was for Israel in old times, Jesus Christ is now for His people. In and through Him we have communion with the Father ( i John 1:3). and He is the true bread which sustains us in our new life (John 6:31-58). 4. The Golden Candlestick, 25: 31-40. "His bowls, his knops, his flowers," refers to the ornaments on the branches of the candlestick, and which were to be all of one piece. The seven lamps rest on the flowers at the extremities of the stems. The latter part of verse 37 means that the candlestick shall be so set up (on the south side of the tab- ernacle, 40 : 24) as to throw light upon the table opposite. It was the only light in the tabernacle, the home or dwelling place of God. According to Zech. 4, the candle- stick is a type of Israel, and according to Revelation i, a type of the church. Oil is the symbol of the Holy Spirit, and light typifies God (i John i : ^'), and Christ (John 8:12; 2 Cor. 4:6). The typical significance of the whole in its present position is difficult, but may appear as we proceed. Note that as the ark and mercy-seat were to be placed in the Most Holy place, the table and candlestick were to be placed in the Holy place, i. e., outside the veil separating the two, of which later. 5. The Curtains, 26:1-14. _ After revealing the above-mentioned pieces of furniture, attention is turned to the curtains. To begin with the inner curtains, they were to be of what number, ma- terial, colors, design, length and breadth (1,2)? i^ive were to be sewed together in one piece and five in another (3). These two halves were to be connected by loops of blue fastened with golden clasps (4-6), the whole to cover the top, sides and western end of the taber- nacle, and correspond to the papering of our modern dwellings. Of what material were the outer cur- tains to be made (7) ? How many in number? Do they differ in length or breadth from the inner curtains (8) ? How was the sixth curtain to be used (0, 12) ? Of what material were the clasps to be in this case (11)? How many outside "coverings" were to be made (14)? "Badger" is translated "seal" or "porpoise" in the Revised Version. 6. The Framework, 26:15-30. Notice the material, length and breadth of the boards (16). How many "tenons" to each board? "Set in order," means "mortised." Of what material were the "sockets" for these tenons (19)? The word "sides" (22) should be translated "back part." The sockets probably rested on the ground as nothing is said of sleepers under them. How were the boards braced together (26-28) ? How were the boards and bars overlaid (29) ? What a costly edi- fice it must have been ! Some have cal- culated it as reaching $1,500,000. 7. The Vail, 26:31-35. The vail for the Most Holy place, and the hanging or screen for the door of the Holy place (36, 37) require no comment here. The typical signifi- 68 EXODUS 27:1-28:30 cance of the former will come before us in its proper place. 8. The Brazen Altar, 27: 1-8. We are now in the outer court. Notice the material, size, height and shape of this altar. The "horns," or the parts of the corner-posts projecting above the upper surface of the altar, were to be of one piece with it (R. V.), and the whole was to be overlaid with brass to protect from fire and weather, whence its name "the brazen altar" (2). Upon this altar the burnt-offerings were presented. Questions. 1. What is the meaning of "testi- mony" in the lesson? 2. What is the meaning of "mercy- seat" ? 3. What is the meaning of "the bread of the face"? 4. Of what are the candlestick and the oil types.'' 5. What is an estimate of the cost of the tabernacle in our money? THE PEIESTLY GAEMENTS Chapters 28 : 1-43 The abrupt termination of the direc- tions for the tabernacle at the close of the preceding chapter is remarkable ; especially as the subject is taken up again at chapter 30. There must be some reason why the intervening chap- ters are occupied with the priesthood. Some see in this the symbolism of a deep fact. Goa has in grace come out from His throne in the Holy of Holies through the way He has prepared for Himself in the table of shrewbread and the candlestick, to meet man in his sin Ot the brazen altar. And now man is to be brought back through the way God has Himself come, to the place of communion with Him before His throne. The priesthood is necessary for this, and ere the way is itself shown the arangements for the priesthood are completed. AS soon we reach the altar, in other words, we feel the need of the priest (which means mediator or advocate), who is to officiate thereat. Frorn God he comes to man, authorized to invite man to return to God with penitence, confession and faith, and to make for him the propitiatory sacrifice to that end. The garments of the priests as well as the details of their consecration are specified in this and the next chapter, because they are symbolical of their standing ana office before God, as well as types of Him of whom Aaron and the Aaronic priesthood are the shadows. (See Hebrews, particularly chapters 5 to 10.) What family is chosen for the priest- hood (i)? What provision has God made for the preparation of their cloth- ing (3) ? What are the number and names of the garments (4) ? Notice the correspondence of color and texture of material to those of the inner cur- tains already named (5). It will be seen later that three of these garments are peculiar to the high priest — the first three, and that he wears the rest in common with the other priests. There is this further exception, how- ever, that whereas he dons a mitre, they only have bonnets or turbans (40). it might be advisable to say here that while the high priest typifies Christ, the priests, his sons, typify believers on Christ, or the church. 1. The Ephod, vv. 6-12. The ephod was a shoulder-piece cov- ering the back and reaching under the arms, kept in place by the two shoulder- straps (7) and the belt around the waist (8), leaving the breast uncovered. The gold was beaten into thin pieces, cut into wire and interwoven with colored threads. What two precious stones belonged to the ephod ? What was graved on them ? How were they set? Where were they placed, and why (9-12)? These indi- cate that God was to have Israel in per- petual remembrance through the medi- ation and representation of the high priest. The shoulder, moreover, is sym- bolical of power, so that the high priest thus arrayed became a beautiful sug- gestion of Him whose everlasting arms are underneath His people (Deut. 33 : zt). This ephod was the upper-most garment and worn outside the blue robe whose description follows. 2. The Breastplate, vv. 13-30. What name is given to the breast- plate (15)? Its shape and size (16)? What precious stones should it contain (17-20)? What graving upon them (21)? What was the significance of this latter (29) ? This "breastplate of judgment" represents the high priest as the spokesman of God, at the same time that he is the affectionate inter- cessor for Israel — for each tribe and each member of it. 3. Urim and Thummin, v. 30. Urim and Thummin are thought to be the sum of the twelve precious stones attached to the breastplate. That is, the twelve stones are Urim and Thum- min, which means "the lights and the perfections." Lights as to their bril- 28:21-43 EXODUS 69 liancy, and perfections as to their hard- ness and absence from flaws. "They represent the light and the right that are in the high priest for the enlightenment and reconciliation of those who come unto God by him. He exercises the functions of teaching and sacrificing in their behalf, as the type of the great High Priest. "The import of Urim and Thummin dawned on the Israelite as he saw the high priest making an offering on the altar for the sins of the people, thus rendering them imputatively perfect, and then returning oracular answers from God out of the Most Holy place to the reverent inquirer. "But we have no ground for suppos- ing that God conveyed verbal messages to the high priests by illuminating any letters on the stones, as some have fancied. In other words there is noth- ing concealed nor mystical about this transaction after the manner of the heathen temples and priesthoods, nor anything in the nature of a charm as in an amulet. God indicated the light and the perfection which He vouchsafed to iiis people by means of these stones, but that light and perfection did not reside in the stones in any way." — Mur- phy. 4. The Robe, vv. 31-36. How does verse 31 show that this robe belong to the ephod in some way? What shows it to have been entirely woven, and without seam (32) ? "Hab- ergeon" means "a coat of mail." How was the base to be trimmed (23> 34) ? The significance of this (35) ? It would appear from the last words of this verse that the wearing of this robe on the part of the high priest while ministering, was necessary to in- sure him from death. It becomes there- fore a type of that robe of Christ's righteousness which is the only security of eternal life for human kind (Isa. 61 : 10). The sound of the bells testified that "the mail of proof had been put on, and the dread of death removed " It must have been a constant source of comfort and encouragement to the high priest as he stood alone in the Holy of Holies in the presence of the awful glory of Jehovah. Every slightest movement he made brought the assur- ance from the bells that all was well. 5. The Crown, vv. 36-38. More is revealed about the plate on the mitre (or turban) than the mitre itself. What is this place called in 39 : 30? By the names on the precious stones the high priest is shown to be the representative of the people, and by what in this case is he shown to be the representative of God? For what does this holiness thus qualify him (38)? , , The ephod, the breastplate, and the golden crown combined present us sym- bolically with the three-fold office of our great High Priest, Jesus Christ. "In the ephad the priestly office is ob- vious, in the breastplate the prophetic comes into the view, and in the crown the kingly makes its appearance, al- though the priestly discloses and main- tains itself throughout." 6. The Common Garments, vv. 39-43. In these verses we have directions for the garments common to all the priests including the high priest. The coat was to be woven in chequer work as intimated in the Revised Ver- sion. It seems to have been provided with sleeves and to have reached to the feet. The mitre, or turban, was of the same material, and was wrapped around the head. The girdle was wound twice around the body it is said, and tied in front with the ends hanging down to the feet. Note the difference between this girdle going around the waist and holding the coat in place, and the "curious" or cunningly-woven girdle of verse 8, which fastened the ephod. Notice also that the head-gear of the priests is not called a "mitre" but a "bonnet," evidently dift'erent somewhat in shape and appearance. The linen breeches are described in verses 42 and 43. They do not seem to have belonged to the official dress of the priests, but to have been prescribed for the sake of propriety in other respects. Questions, 1. Why may chapters 28 and 29 be a parenthesis in the revelation of the Tabernacle? 2. What New Testament book treats of the typical character of the priest- hood? 3. What typical distinction seems to exist between the common priests and the high priest? 4. What may be the significance of Urim and Thummin? 5. What did the robe and the bells signify ? THE INIQUITY OF THE HOLY THINGS In the last lesson attention was called to the phrase at the head of this les- son found in 28 : 38. The significance of the expression, both for Israel and for Christians, and the widely-prevailing ignorance on the subject of which it treats, is the justi- ro EXODUS fication for a special lesson in the way of an addendum to it. The following is from William R. Nicholson, D.D., bishop in the Re- formed Episcopal Church. ihese words, "the iniquity of the holy things," are only part of a sentence, their connection being that Aaron the high priest should bear the iniquity of the holy things. Of course, the bearing of this iniquity means the atoning for it. But we are startled by the repellency of the idea. How strange to hear of the iniquity of what is holy ! The "holy things" are described in the context as the sacrifices and offer- ings of Israel. Whatever they pre- sented to God in worship were holy in the sense that they were consecrated to and appointed by Him. And yet these things themselves had iniquity. When the worshiper brought his bleeding vic- tim as an offering for his sins his very act of bringing it had in it additional sin which required to be atoned for. And the truth with regard to Israel is the same with ourselves. We were by nature children of wrath, and now, although as believers on our Lord Jesus Christ we are regenerated by His Spirit, still in our flesh there dwelleth no good thing (Ro. 7:18; 8:7). The consequence is that we entail our sin upon whatever we attempt to do. We worship God, even in the way of His own appointment, and yet the sin in us imparts to that worship the im- perfection of its sinfulness and there- fore the sin of imperfection. _ We pray, and our act of prayer has iniquity in it. We sing God's praises, we read His Word, we come into His house, we kneel at the sacrament and at each and all there is sin, for they have the im- perfection and defilement of our sin- fulness. Indeed, we trust in Jesus for the pardon of our sins as the Israelite brought his bleeding victim to the altar, and yet the very act of trust is sinfully done and needs for itself the divine pardon. God's People Are Meant. Notice that "the iniquity of the holy things" was affirmed of Israel, the type of the true people of God, and not unregenerate men. When they assembled at the Taber- nacle they did so as the redeemed of GoQ. The blood of the paschal lamb had been sprinkled upon their houses in Egypt. Sheltered beneath it from the curse which had devastated that land, they had gone forth from its bondage and terror, and were now brought nigh to God in His own house of communion. They were even sup- plied by His hand with all holy gifts which they were now permitted to of- fer to Him. They represent real Christians, therefore, true believers in Jesus Christ, delivered out of the condemn- ation of the world, and having received through His blood the forgiveness of sin, made nigh to God in the privi- lege of worship and the joy of fellow- ship. There is therefore iniquity in our holy things, in every act of our wor- ship there are imperfection and defile- ment, because there is present in that act the old evil nature along with the new. We need therefore to be for- given for every duty we perform, for every sorrow for sin we feel, for every hope we cherish, and for all the love we enjoy. Bishop Beveridge said : "I cannot pray but I sin ; I cannot hear or preach a sermon but I sin ; I cannot give alms or receive the sacrament but 1 sin ; no, i cannot so much as con- fess my sins but my very confessions are still aggravations of them ; my re- pentance needs to be repented of ; my tears want washing ; and the very washing of my tears needs still to be washed over again with the blood of my Redeemer." The Proof. That the meaning of these words is not exaggerated may be seen in that the same truth is taught again in the 1 6th of Leviticus, where we meet with a description of the annual Day of Atonement. In the present text the high priest is directed to bear the iniquity of the holy things, but in that chapter he is represented as actually bearing them. He is attired in his holy garments, his forehead glittering with "Holiness to the Lord," and actually sprinkling the blood of sacrifice to cleanse the un- cleanness of the worshipers, to make atonement for the holy sanctuary itself, for the altar on which the sacrifices are offered (for these things were pol- luted by the very presence of sinners), for the priests who offered the sacri- fices, and for all the people accustom- ea there to worship. Once a year regularly and solemnly the great truth of this text was recog- nized and enforced. Every day in the year, to say nothing of extra sessions, the blood of atonement was offered for pardon and acceptance, but the acts of offering had iniquity in them and needed themselves to be specifically sprinkled with the atoning blood. This was done on this annual day, the great- est of all the occasions of expiation. Moreover, the New Testament is full 29 : 1-9 EXODUS 71 of this teaching of the iniquity of our holy things, it speaks to us concern- ing it in those words of Paul through- out the 7th of Romans, and in his words to the Philippians where he speaks of discarding his own righteous- ness, even that which belonged to him as a Christian (3 : 1-15). Indeed, it speaks to us in all that is said in the New Testament concerning the sancti- fication which comes to believers through faith in the blood of Christ. A Three-Fold Application. The application of this truth is wide-reaching. (i) In the first place, it enhances our appreciation of our Saviour and the value of His merits for us. It helps us to see how aeeply we need Him, and how great is the sovereign mercy and the boundless grace of God towards us in Him. The high priest in the tabernacle typifies Him, and the service he ren- dered for Israel, even in the iniquity of their holy things, typifies the serv- ice Christ has rendered and is render- ing for us in a like case. For if there is iniquity in our holy things, thank God there is also atonement for it ac- complished, and full, and of instant efficacy (i John 2:1, 2) ! (2) In the second place, it opens our eyes and broadens our vision as to the relative meanings of sin and holiness. In the light of this text, what Christian can question — much less deny — the application to him at all times of the words of the apostle John: ''if we say we have no sin we deceive ourselves, and the truth is not in us" (i John 1:8)? Who can talk about sinless perfec- tion in the light of this truth ? And how professions of the eradication of evil shrink into worthlessness, and themselves become sin in its shadow ! So deeply indeed is the truth of this text imbedded, as a living principle, in the experience of true and enlight- ened Christians, that the more devoted they are the more it is felt. It is indeed a test of our nearness to God to have a Christian conscience so cultivated as to appreciate our daily and hourly need, and at the same time our daily and hourly completeness only in Christ. This is the way to feast upon Him richly. If our faith, consid- ered as an act, does itself require to have blood sprinkled upon it, then as we pppreciate that fact shall our faith itself sink down more and more upon Christ for all that He is to us, and rest upon Him with the very rest of heaven. (3) It furnishes a momentous warn- ing to the unbeliever and the unre- generate man. If there is no such thing as even a Christian's self-righ- teousness, if there is no such thing as a Christian's purchasing to himself the divine favor even by such life-long goodness as that of Paul, how impos- sible must all this be to the man who has not received Christ at all ! If no Christian who is himself personally accepted in Christ can put forth one act which does not need forgiveness, what can he do to commend himself to God who is unwashed in redeeming blood, and on whom even now abideth His condemnation? With regard to any dependence on one's own righteousness it becomes us all to say. Christian or non-Christian, with the patriarch Job : "If I wash myself with snow water, and make my hands never so clean, yet shalt Thou plunge me into the ditch, and mine own clothes shall make me to be ab- horred !" "The iniquity of the holy things" ! What Jesus is, and that alone. Is faith's delightful plea ; Which never deals with sinful self Nor righteous self in me. Questions. 1. Where is the phrase found which is the title of this lesson? 2. Of whom is this iniquity affirmed, the world's people or God's people? 3. On what great day in Israel was this solemnly enforced? 4. What New Testament Scripture shows that there is atonement in Christ for such iniquity? 5. What erroneous doctrine does this truth contradict? 6. To whom is it a solemn warning? THE CONSECEATION OF THE PEIESTS Chapter 29 I. The Ceremony in Outline, vv. 1-9. What animals were required for sac- rifice, and what qualification must they have [1)? What offerings accom- panied them (2) ? Where was the place of ceremony (4) ? What was the preliminary act? This washing of the bodies of the priests typified the cleanness of the whole man in a moral and spiritual sense, which, while it was true of Aaron only ceremonially, was true ab- solutely of the Lord Jesus Christ, whom he set forth and pre-figured. What followed the washing (5, 6) ? What followed the investure of the clothing (7) ? 72 EXODUS 29 : 10-46 This holy anointing oil, for which (as we shall see) God Himself gave the prescription, was the emblem of the gift and grace of the Holy Spirit com- municated to the priesthood for their service. At the same time it should be borne in mind that the service accom- plished by thein in a symbolical sense was accomplished actually by Christ for His people, who was anointed of the Holy Spirit to that end (Luke 4: 16, 21; Acts 4: 27; 10:38). For how long was the office to re- main in Aaron's family (9) ? This means of course to the end of the Levitical economy (Heb. 7: 11-19). "Consecrate" in v. 9 means "to fill the hands," and signifies "the placing of the sacrifices in their hands, in the offering of which they are not_ only sanctified but instituted into their of- fice." 2. The Sin-Offering, vv. 10-14. What was the nature of this offering (10)? Where presented? How were Aaron and his sons to identify them- selves with it? What was to be done to it (11)? How was its blood to be used (12)? Which of its parts should be burned on the altar (l^)? Which without the camp, and why (14)? The presentation of this offering was to remove the legal disqualifications fro^a Aaron and his sons on account of sin. The life which is in the blood of the animal makes atonement for their life, which like the lives of all of us was forfeited through sin. This is not to say that there was any in- trinsic virtue in the blood of a bull, but as we shall be told by and by it is typical of the blood of the Son of God, which is efficacious in the cleansing from all sin (i John 1:7). The details of these offerings come before us in x^eviticus, where they are commanded for the people as they are here for the priests. 3. The Burnt-offering, vv. 15-18. The nature of this offering (15)? Observe the same act of identification as before. What distinction do you see in the use of the blood (16) ? What was to be done with the flesh of this ottering as distinguished from the other (18)? And before it was burnt, what (17)? What did it then become Sin is not named in connection with this offering as in the other case. There God's judgment is executed on the victim as charged with the sin of the offence, but here God's satisfaction with the offerer is expressed as based on the previous putting away of his sin and the presentation of himself for acceptance and worship. 4. The Peace-offering, w. 19-28. These two rams bear a close relation to one another, and are to be consider- ea theoretically as one. What is done with the blood here (20) ? Touching the person with the blood symbolizes the purging of that person from his guilt. What further ceremony follows (21) ? This symbolizes "the outward and legal and the inward and moral purification essential to the priestly of- fice." What is this ram called (22) ? How is the idea of consecration expressed in V. 24? Here Aaron and his sons "take the first step in offering and are at the same time initiated into the priestly office." Moses who initiates them isto*'wave" these oft'erings, doubtless by taking hold of their hands thus filled, and moving them back and forth. The sig- nificance of this is difficult to deter- mine. The forward movement toward the altar might indicate the dedication of the offering to the Lord, and the backward movement a transference of it again to the priest as his share, only that in this case the offerings are not afterward consumed by the priests but are burned on the altar (25). We await more light. What parts of this ram are assigned as the portion of the priest (27) ? Ob- serve that a "wave" and a "heave" of- fering are both mentioned here, the motion of one being horizontal and the other vertical. It is "heaved" in token of being oft'ered unto God, and then, accepted by Him, it is assigned to His representative on earth, the priest (28). To what class of offering does this heave offering belong? "Peace offering" in this verse is translated in the Septuagint Version, "a sacrifice of salvation," and is an acknowledgment of salvation already received as expressed through the sin and burnt offering previously presented and accepted, and which invariably preceded it in the Levitical ceremonial. (Compare Ro. 5.) As indicative of this it was essentially a communion feast. God's portion was burned on the altar, but of the remainder the priest and the offerer (as we shall see later) each had a part. 5. The Daily Burnt-offering, vv. 38-46. What was its nature (38) ? How many times a day? What offering ac- companied it (40, 41) ? How would God show His reconciliation and com- munion with them on the ground of 30 : 1-10 EXODUS 73 this offering (42) ? This intercourse promised to the people would come, throught the high priest. How should the labernacle be hallowed ? In what other language is the same idea ex- pressed (45) ? Of what should this be to them an assurance (46) ? This manifestation of Hi? presence was the shekinah glory, successor in a sense to the pillar of cloud. Aaron a Type of Christ. This is an appropriate place for a further word concerning the typical relation of the Aaronic priesthood to Jesus Christ. That priesthood is set before us in two sections. Aaron, the high priest, the true type of Christ, and his sons, consecrated to the office in virtue of their relation to him. These latter who ministered at the altar of sacrifice and in the Holy Place, but never in the Most Holy, do not so much typify Christ as believers on Christ, who with Him constitute the royal and priestly family of which He is the head. ri.aron is a type of Christ in his per- son, since what he was ceremonially and symbolically the Lord Jesus is in- trinsically and divinely. Although as to His humanity He descended from a long line of impure ancestors, yet He brought no stain of sin into the world with Him, nor contracted any while here (Heb. 7 : 26). The high priest, however, was a type of Christ not only in his person but in his office and functions. The Epistle to the Hebrews will amply assure us of this. It will be seen indeed that it is in virtue of Christ's priestly office that the Aaronic was ever instituted. In other words, Christ's priesthood re- flects backward and gives to that of Aaron all the efficacy and meaning it possessed. Aaron was Israel's representative be- fore God, and in his priestly character he stood for the whole nation. As God was pleased with him so was He pleased with the nation. All his of- ficial acts were reckoned as having been done by the people here represent- ed. All of which we know to be true of Jesuo Christ as the representative of them that believe on Him. He died for them, and they died in Him (2 Cor. s : 14). They are raised in Him, quickened and seated with Him in the heavenlies (Eph. 2:5, 6). As Aaron bore the tribes into the Most Holy place so Jesus Christ bears His people into God's presence (Heb. 10:19-22). The chief duty of the human priest was to reconcile men to God by offering an atonement for their sins, effected by sacrifice. What Aaron thus did for Israel in the type Jesus has done for His people 'actually (Heb. 8: 3; 9: 12 ; 10 : 10). It is furthermore an element of the priestly office to make intercession on behalf of those whom it represents. This was done for Israel by the sprink- ling of the blood on the mercy seat and the offering of incense on the golden altar, of which we shall learn in the next lesson. In the same way the New Testament combines Christ's intercession for us with His sacrificial death (Heb. 7 : 25 ; 9 : 24 ; i John 2 : i, 2; Ro. 8: 33, 34). To allude to a feature of the conse- cration of Aaron and his sons, we find something particularly suggestive in their anointing. Aaron was anointed before the bloody sacrifices were offer- ed, while his sons were not anointed until afterward. And so, long before the cross, Jesus was anointed with the Holy Spirit (John i : 33, _ 34), but the disciples, who are the anti-types of the sons of Aaron, did not receive that anointing until after Jesus was glori- fied (John 7:39, R, v.; Acts 2). Moreover, Aaron received a greater unction than his sons, the holy oil being poured upon his head and run- ning down upon his beard, even to the skirts of his garments (Psalm 133). Compare John 3 : 34, (Heb. i : 9). These are hints of the typology of the Aaronic priesthood, of which we shall be learning more as we proceed, and from which we shall be gaining richer apprehensions of the person ana work of our Lord Jesus Christ on our behalf. For thus these things have been written for our learning. Questions. 1. Whom do the ordinary priests typify ? 2. In what three ways did Aaron typify Christ? 3. What were two chief duties of the priest? 4. What New Testament epistle treats especially of Christ's priesthood? 5. Can you quote i John 2:1, 2? THE WORK FULLY REVEALED AND THE WORKMEN CHOSEN Chapters 30-31 I. The Altar of Incense, vv. i-io. Of what material and for what pur- pose was it made (i)? Its size and shape (2)? Its furnishings (3)? The means for its removal (4, 5) ? Its lo- cation (6) .'' How often and at what time was the incense to be offered (i, 8) .'' What prohibition was placed on 74 EXODUS 30 : 11-31 : 11 its use (9)? How does v. lo bear on "the iniquity of the holy things"? Although no sacrifice was offered on the altar of incense yet the worship there was acceptable only because of the sacrifice previously made at the brazen altar. These two altars were connected as one by the fact that the live coals which consumed the sacri- fice on the brazen altar also burned the incense before the altar of incense. This incense symbolized prayer, thanksgiving and obedience accepted through the intercession of the high priest. The offerer of the sacrifice. having been reconciled to God at the brazen altar and cleansed or sanctified as shadowed forth by the laver, soon to be spoken of, is here at the altar of incense seen to be accepted of God and adoring Him in consequence. bee Ps. 141:2; I Tim. 2:8, and especially Rev. 5:8; 8:3,4. The fact that the altar was "before the Lord" is significant. Although the veil interposed between it and the ark, nevertheless God speaks of it_ as if nothing intervened, thus showing its intimate relation to the ark, the mercy seat and the divine presence. So prayer brings us into closest com- munion with our heavenly Father. We have spoken of the relation of the two altars, the significance of which lies in the fact that in the brazen altar we have Christ typified in His atoning sacrifice, and in the incense of the gold- en altar we have Him typified in His intercession. The latter is thus seen to be bound up with and finding its effi- cacy in the former. Compare Ro. 8 : ?4 ; Heb. 9 : 25. Efficaciousness in prayer, therefore, is always in con- junction with the work of Christ for us. In Rev. 8 incense was offered with the prayers of the saints. It is the incense, therefore, typifying Christ's intercession, which makes the prayers of the saints acceptable to God. 2. Support o£ the Worship, w. 11-16. The numbering here referred to took place as recorded in Numbers i : 3. What accompanied the numbering, and how did it become a testimony of their actual condition of guilt before God (12)? What penalty attached to fail- ure in this case ? Amount of ransom (13) ? (The approximate value of the shekel was 60 cents.) Upon whom did the obligation rest, and upon what scale (14, is)? For what purpose was the money used (16)? 3. The Laver, w. 17-21. What next was to be made, of what material and for what purpose (18)? Where placed? What parts of the priests' persons were to be washed (19)? (Notice the word "thereat," in- dicating probably that water was re- moved from the laver into a smaller vessel for this purpose.) When (20) ? What penalty attached to a failure to comply (21) ? Ihis washing symbolized the soul purity of those who might approach God. See John 3:5; Eph. 5 : 25, 26 ; 'i'itus 3 : 5. The laver represents not the regener- ation of the believer in Christ so much as it does his daily renewal in Christ. As Moorehead says, there is a bath which requires no repetition, being ac- cbmplished once for all (John 13:10, R. v.). Regeneration is never repeat- ed (i Cor. 6:11, R. v.). But the be- liever comes into daily contact with the world's defilement, and is polluted by his own remaining corruption. How is he to be kept clean? How is inter- rupted communion to be re-established ? By washing the disciples' feet Christ gave an illustration of the way in which this might be done. This act was a type of His intercession on our behalf continually (John 13:1-17; i John 2:1). This purpose is set before us in the laver, for Aaron and his sons were bathed upon their entrance on the priest's office, which acts were not to be repeated in the same way or for the same purpose. Their acceptance and consecration in that sense were final and complete from the beginning. But each time they entered the sanctuary to perform their office they must wash their hands and feet. It was for this the laver was provided. So at the altar our sin is judged and forgiven, and at the laver our sin is washed away from our persons. Jesus Christ in His atoning death and prevailing intercession is the glorious anti-type of both. 4. Bezaleel and Aholiab, vv. 31: i-ii. These are two of the most interest- ing of the secondary characters in the Old Testament. Ihey who did the mechanical work on the Tabernacle and the garments of the high priests — work so sacred and important in God's eyes — must have had the consciousness of His being very near to them, and they to Him. Humanly speaking, what a nervous strain must have been their experience continually ! Yet how did God provide against this, and at the same time for the perfect execution of His will (3) ? Note the lesson here of the way God provides for the execution of His will 31 : 12-32 : 29 EXODUS 75 and His work in the spiritual realm. Whom he chooses He anoints and equips in every necessity for His work. That these two men had the natural gifts for such employment were not enough, but these gifts must be imbued with power from on high. Oh that every preacher, teacher and Christian worker might appreciate this, and put himself in that attitude before God where he might attain the equip- ment ! 5. The Sabbath Law, vv. 12-17. Why do you suppose his reference to the Sabbath is found here ? Was it to prevent even so holy a work as the building of the tabernacle to be done on that day ? What does God call the Sabbath in V. 12? What is meant by the closing words of V. \T { God does not require "rest and refreshment" as we do, but may He not experience "delight from the accomplishment of His work and the contemplation of its excellence"? 6. The End of Moses' Mission on the Mount, v. 18. Note this verse and compare it with 24: 12. How sacred the words: "writ- ten with the finger of God" ! Certainly no material finger is referred to, bu*' there was a putting forth of power for the purpose which effected the result just the same. Questions. 1. What truth is illustrated in the order in which this revelation is given? 2. What does the altar of incense symbolize ? 3. The significance of the two altars? 4. The symbolism of the laver? And the anointing oil ? 5. How does God provide for the execution of His work? THE BREACH MADE AND EE- PAIRED Chapters 32-33 : 6 Moses for forty days has been absent in the mount, and to the people it seemed long. Had they forgotten the awe-inspired sights and sounds they had seen and heard? Had all the sublime ana stirring events of the months since they departed from Egypt been obliterated from their memory? How can we explain the folly into which they now fell? If we can not explain it, let us ask our own hearts if we know anything like it. I. The Molten Calf, 32: 1-6. What demand was made of Aaron (i)? How was their sinful impatience shown ? How does the phrase : "who shall go before us," indicate the cause 01 tlieir impatience? Describe Aaron's guilt (2-5). Does this appear to have been a violation of the first or the sec- ond commandment? The idol was probably a piece of wood carved into the shape of a calf, and overlaid with melted gold. The model was the bull worshipped by the Egyptians. The last words of v. 6 re- fer to vinclean practices associated with such worship among the heathen. 2. Divine Wrath, 32: 7-14. By the use of what pronoun in v. 7 does God renounce leadership of the people ? What test of loyalty is put to Moses in v. 10? How does he ap- parently ignore God's rejection of the people in V. 11 ? Notice the two strong arguments he presents in his expostu- lation (12, 13). One is God's honor in the sight of Egypt, and the other His honor in the keeping of his origi- nal promise to Israel. But does Moses excuse the sin of the people? When it says : "the Lord repented," does it mean that He had changeable feelings like a man? Or should we say, rather that He acted on His unchangeable principle, always to show mercy to the penitent? 3. Swift Punishment, 32:15-29. Joshua in all probability had been awaiting Moses on the mount outside the cloud that enveloped him, and therefore had not heard the communi- cation about the idolatrous worship. This doubtless explains the conversa- tion in vv. 17 and 18. Observe what Moses did: (i) He broke the two tablets of testimony, doubtless as emblematic of the breach the sin of the people had made in their covenant with God ; (2) he destroyed the image, grinding it into power and casting it in the brook from which they were supplied with drink ; then did they experience in a physical sense the bitter results of their infatuation; (3) he rebuked Aaron, whose act was in- excusable (compare Deut. 9:15-21); (4) he judged the people through the instrumentality of the sons of Levi. "Fill your hand" (29) means, as in a previous lesson, "consecrate your- selves this day unto the Lord." If it seems strange that the Levites met no effective resistance in their righteously indictive work, an explanation may be found in that many sympathized with them and disapproved of the sin com- mitted. Perhaps also there were many indifferent ones, who simply had been led away by strong and wicked leaders. Then, consider the weakening effect of a conscience stricken by the sense of 76 EXODUS 32 : 30-33 : 23 sin, which must have followed Moses' words and actions. 4. Potent Intercession, 32:30 to 33:6. Instant destruction had been stayed, but full pardon had not been obtained, hence Moses' action in these verses. Note the impassionate form of en- treaty in V. 32. The consequences if God will not forgive their sin are un- utterable. He does not name them. He feels that he could not live or en- joy the blessings of eternity ifthiswere not done. Compare Paul's words con- cerning the same people (Ro. 9: 1-5). What can he mean by "the book Thou hast written" ? How interesting that phrase thus early in the history of revelation ! The Israelites were fa- miliar with a register of families. Did Moses grasp by faith that such a reg- ister of the saints was to be found above ? What divine principle concerning sin and sinners is laid down in v. 33 ? (Compare Ezekiel 17:19-23.) What command, promise and warn- ing are found in v. 34? How does v. 3=; show that God assumes the respon- sibility for what Moses and the Levites did? And how docs it show that the people were held responsible for what Aaron did? i^or "My Angel" of v. 34 compare 23 : 20, and recall the previous instruc- tion that He possesses the attributes and prerogatives of God. Subsequent revelation will conclusively show Him to be the second Person of the Trinity. The last clause of this verse shows that while "the intercessor has pre- vailed, he has not yet heard the word of full remission." The breach is re- paired, but the relationship with God is not yet what it was before. The next lesson shows how that is brought about. THE COVENANT RENEWED Chapters 32 : 7-34 I. Moses Separated Unto God, 33: 7-11. The tabernacle, or tent, here referred to (7), was that of Moses, as the Tab- ernacle of the Lord had not yet been erected. As the Lord would no longer manifest Himself among the people, it was necessary thus to become separated from them if Moses was to enjoy such intercourse. (Compare 2 Cor. 6:14- 18.) "The tabernacle of the Congre- gation" is rendered in the Revised Version, "the tent of meeting," i. e., the place where the Lord roit Moses and others who in penitence and faith gathered with him there. In what now familiar way did the Lord manifest His presence with Moses (9) ? What effect had this upon the people (10)? How is the Lord's loving kindness towards Moses ex- pressed in v. II? Compared with v. 20 it will be seen that Moses did not behold the divine essence, but only such a vision of God's face as it is possible for men to look upon and live. 2. Moses' Interview with God, 33: 12-23. What information does he seek (12) ? And what argument does he use to ob- tain it ? Observe further that he also wants to know God's "way," i. e.. His way of salvation and leading for the people (13). Moreover, he would know God Himself better, to the end that he might obtain more grace. In- creasing grace always accompanies in- creasing knowledge of God (2 Peter I : 2). Observe the holy boldness with which he declines to relieve the Lord of the responsibility for the people He has chosen. He begs Him to consider that they are still His, and that He can not thus break His covenant. What startling faith ! And how God honors it ! "The Angel" that shall go with them is the Angel of His presence (Is. 63:9). And what greater boon does Moses ask (18) ? Murphy has an excellent paragraph on this verse, quoted here in full: "To show mercy and yet do justly, to magnify grace and holiness at the same time, to bestow a perpetuity of blessing on a people wavering now and again into disobedience, was a prob- lem that seemed to task the highest intelligence, to transcend the ordinary ways of providence, and call into exer- cise some inner and higher reaches of the eternal mind. Moved by a wish to do his duty with intelligence, Moses desires some insight into this mystery. Feeling that it touches the very center of the divine nature, involves the sub- limest manifestations of His glory, his last and grandest petition is: 'Show me now Thy glory.' " And from this point of view what is God's glory (10) ? An expansion of this thought is found in the next chap- ter. What necessary limitation must be laid upon Moses in the answer to his request (20) ? The "face" of God means doubtless His essential self, the sight of which would be irresistible or insupportable to a finite being tainted with guilt as man is. But His "back" is His averted self, that me- 34:1-40:1 EXODUS 77 diate manifestation which a man may see and still live {23). 3. Moses' Vision of the Glory of God, 34: i-io. Moses now returns to the mount (2). What is he to prepare and take with him (i)? Who prepared the former tables which Moses broke? (Com- pare 31 : 18.) What prohibition is laid upon him in this instance (3) ? Mote carefully the proclamation of God's glory in seven characteristics, "three pairs referring to His mercy and a single one affirming His justice" (6, 7). If God "will by no means clear the guilty," how can He at the same time forgive "iniquity, transgression and sin" ? Only as the guilt falls on a voluntary and accepted substitute. A substitute accepted by God in the first instance, and humbly and penitently re- ceived by the sinner when revealed to him. It is this which gives meaning to all the Levitical sacrifices of which we are soon to learn more, and which typify the person and work of Him whom God had in mind from all eter- nity as the bearer of human guilt — His Son, Jesus Christ, our Lord. How is Moses affected by what he sees and hears (8) ? In what terms aoes he repeat his intercession for the people (9) ? How does he identify himself with them ? Is Moses' prayer heard, and the covenant fully renewed (10)? What promise accompanies it? 4. Moses' Face Reflecting the Vis- ion of God, 34: 11-35. The first part of this section is oc- cupied with the repetition and enforce- ment of certain admonitions; (a) con- cerning entangling alliances with the idolatrous nations of Canaan (11-17), and (b) concerning the observance of the feasts (18-26). Note especially the obligation imposed on the males in v. 22, and the provision for their com- fort in the promises in v. 24, last half. Note further the second command to Moses to "write" what he had heard (27). This writing doubtless includes the record of his present interview with God, but from Deut. 10:4 we learn that it was God Himself who wrote the ten commandments again on the two tables which Moses had pre- pared. How is Moses' appearance described in v. 29 ? The word "shone" might be rendered "sent forth beams" or "horns," which explains why some of the old artists show Moses with horns of light. How did this extraordinary lustre affect the people (30) ? How is the word "till" of v. 33 translated in the Revised Version ? What a con- spicuous sign this was of Moses' ac- ceptance with God and his authority over the people ! And how it must have demonstrated to the latter their utter unpreparedness as yet for any higher manifestations of the divine glory than what they had already re- ceived. Compare 2 Cor. 3 : 7-18, in the Revised Version. THE TABEENACLE EEECTED Chapters 35-40 The closing chapters of this book give in detail the execution of the plan of the Taberflacle previously revealed. In the first we are told of the offerings the people made for the work, in the next four the progress of the building is recorded, and in the last we have the completion and acceptance of the whole on God's part. Note (i) that an important prin- ciple in the gifts was the willingness of those who gave (35 : 5) ; (2) the women contributed as well as the men (35 : 22) ; (3) their liberality ex- ceeded the necessity (36 : 5, 6) ; (4) the sum total was very large (38 : 24- 29), so large, that although the people were laborers in Egypt for the most part, yet they must have had much wealth. We should remember, too, the contribution the Egyptians made to them as they departed. When was the Tabernacle to be set up (40 : I, 2) ? How long was this after they had left Egypt (5: 17)? in what manner did God set His seal of approval on the work (40 : 34) ? What indicates that the cloud now rested permanently on the Tabernacle (40 : 36)? 78 LEVITICUS LEVITICUS INTKODUCTOEY 1. The Place and Plan of the Book. How does the opening verse of this book show its close connection with the preceding book? This connection is seen among all the books of the Pentateuch, and not only shows that they are placed in proper order for an intelligent grasp of their history and meaning, but also that their spiritual use and purpose should be appre- hended in the same order. As Hubert Brooke suggests, they form the A B C of religious knowledge, (jenesis represents the first lesson of man's lost estate. Exodus unfolds the second step of the divine redemption and way of salvation, while Leviticus provides the immediate consequence of those two steps in the revelation of GoQs way of holiness and commun- ion. Mr. Brooke truly says that the practical purpose of Leviticus can never be tested in any life unless the lessons of Genesis and Exodus have been mastered. Only as we learn that we are lost souls do we desire redemp- tion, which IS the central topic of Exodus following the revelation of the former in Genesis. And so is the next step as personal as these two. When the lesson of Exodus is experienced, when God's redemption is yours, and you thus are His, then only are you prepared for the lesson of Leviticus, i his book is entirely occupied with the condition of those who are re- ueemed and brought nigh to God, and for all others it is a closed book so far as its spiritual apprehension is con- cerned. 2. The Divine Authority of the Book. How does the first verse show the divine authority of what follows? And also the human authorship? Ihere are twenty-seven chapters in this book, and in these chapters a simi- lar formula to that employed in v. i recurs fifty-four times. How does this strengthen the claim of the Mosaic au- thorship of Leviticus? Indeed, while all Scripture is given by inspiration of Goa yet this portion of it records more of the exact words of God than any other in the Bible. Of course it is not necessary to affirm that Moses wrote absolutely every word as we now have it, and we may admit that different sections of the book may have been combined in their present form by inspired men at a later day. But nevertheless in a true and proper sense Moses is the human author. Observe how Christ corrobo- rates this statement in Matt. 8 : 4, com- pared with Leviticus 14:3, 10; and John 7 : 22, 23 compared with Leviti- cus 12:3. 3. The Meaning of the Book for Israel. It is not to be supposed that Israel understood the full significance of Leviticus as we understand it. Its meaning or purpose for them was, as Kellogg says, "to furnish a code of laws for their well-being, physical, moral and spiritual, and to prepare them for the coming of the Messiah." If Israel was to be a blessing to all the other nations, as we have seen, then Israel must for this purpose be separated from all the other nations. This separation was to be effected by a revelation to her of the holiness of God, and this revelation is made in the system of sacrifices which Leviticus re- veals, as well as in the precepts of the law, and the enactment of penalties. The way Israel was to be prepared for the Messiah was by suggesting to her the thought of redemptive mercy to be revealed, which was suggested by the conviction that the blood of bulls and goats never could remove sin (Heb. 10 : 4). In the interpretation of this book we are always to distinguish between its historical intention for Israel and its typical meaning for us. 4. The Meaning of the Book for Us. This book is of great value to Chris- tians, containing five distinct revela- tions of the first importance, Kellogg defines them : (a) the character of God ; (b) the fundamental conditions of true religion ; (c) the principles that should guide human legislators ; (d) the work of Christ ; (c) the proph- ecies in types of things to come in the kingdom of Christ. It reveals the character of God by showing us His holiness, His intoler- ance of sin, and His mercy to the pen- itent. It teaches us the fundamental truths of true religion by showing the need of Ch. 1 LEVITICUS 79 a mediator with a propitiatory sacrifice •*or (Heb. 9 : 22). It reveals the right principles of human legislation concerning civil gov- ernment and religion, capital and labor, landholding, the social evil and cog- nate matters. It reveals the work of Christ by ex- hibiting the way of salvation through atonement, and showing the present and future position of the believer in His name, in this book Christ is the offerer of sacrifice, He is the offering, and He the priest or mediator who presents the offering. Thus, as Jukes affirms, Leviticus reveals the work of Christ differently from any other Old Testament book. How wonderful as we thus think of Christ in this threefold way ! As the offerer He is the one who became man to meet God's requirements. As the offering He is the victim in His char- acter and work, by which atonement was made for man. As the priest He is the officially appointed intercessor who brings man to God. finally, this book reveals things to come in the kingdom of Christ by showing us in the Day of Atonement (c. 16) a type of the entering into the heavens of our great High Priest. In the feast of trumpets we have His coming again and the ingathering of the full harvest of redemption. In the sabbatic and jubilee years we have foreshadowed the millennial blessing which follows His second coming. 5. The Outline of the Book. Leviticus might be called the book of the laws- — not law, but lan's. The whole of the Pentateuch (the first five books of the Bible) is called "The Book of the Law." But Leviticus is distinctly the book of the laws, in that it gives laws in detail for the govern- ment of the priests in the regulation of the morals and worship of the peo- ple. With this thought in mind, the fol- lowing is a suggested outline of the book : 1. The law of the offerings, i to 7. 2. The law of the priests, 8 to 10. 3. The law of purity, 11 to 15. 4. The law of the Day of Atonement, 16. 5. The law of holiness, 17 to 22, 6. The law of the feasts, 23. 7. The law of the sabbatic year and the jubilee, 25. — Synthetic Bible Stud- ies, Questions. I. State the spiritual and evangelical relations of the first three books of the Bible. 2. To what class of persons does the spiritual teaching of Leviticus apply? 3. What distinction has this book with reference to the doctrine of in- spiration ? 4. What was its historical applica- tion to Israel? 5. How was God's holiness im- pressed on the nation? 6. How was she prepared for the coming of the Messiah? 7. What distinctive value has this book for Christians? 8. How does it reveal Christ? 9. How does it reveal things to come ? 10. Can you name the seven great "laws" it contains. THE BURNT OFFERING Chapter 1 There are five offerings in cc. i to 7, and these five include all the offer- ings and sacrifices referred to in the history of Israel. It will simplify mat- ters if we remember this. Sometimes offerings are presented for the priest himself, sometimes for the nation, a ruler of the nation, or a common in- dividual ; sometimes the oft'ering is a bullock, sometimes a sheep, a goat, a turtle dove, or a pigeon ; but in any case, it is always one of these five oft'erings. In c. 7, for example, refer- ence is made to offerings for vows, thanksgiving offerings and voluntary oft'erings, but these are all simply dif- ferent aspects of one of the five, namely, the trespass offering. It should not be supposed, that these offerings in themselves satisfied God (Heb. 10:4), but their importance lay in what they symbolized, namely, the person and work of the Lord Jesus Christ. _ These five offerings, again, may be divided into three kinds. The first two (that is, the burnt and the meal oft'er- ings) are forms of dedication by which the surrender of the offerer to God's perfect service is expressed. The third (the peace offering) is really an offer- ing of thanksgiving by which the ott'erer expresses his praise to God and communion with Him. The last two (the sin and the trespass offerings) are those of expiation, and deal with the removal of sin and pardon of its guilt. The order in which these five are re- vealed here is not that in which Israel presented them, but in their actual use the sin and trespass offerings came first. Then in the consciousness that sin was put away and pardon secured through those offerings the burnt and meal of- ferings followed, by which their de- 80 LEVITICUS Ch. 1 sire to devote themselves to God wholly for His service was expressed. Lastly, in the peace of a cleansed conscience and a surrendered life the peace offer- ing was presented, expressing fellow- ship and communion with God. See 2 Chron. 29:21-31 for an illustration of the order in which the offerings were presented. (Hubert Brooke.) The Burnt Offering. Which offering is first referred to (3) ? It is probably called the burnt oifering from a Hebrew word which means "that which ascends." It is dis- tinguished from the other offerings, in that the whole of it was consumed upon the altar, and none of it was eaten by either the offerer or the priest. The typical significance of this, to quote Kellogg, is as follows : (a) it ac- knowledged God's claim for the perfect services and entire devotedness of the offerer; (b) it acknowledged that the offerer was destitute of that service and devotodness, and hence presented a sub- stitute in his stead; (c) it acknowl- edged that the absence of this service and devotedness involved guilt and de- served death, hence the slaying of the substitute; (d) it acknowledged that because no such service and devoted- ness was found in the offerer he needed an offering to be wholly accepted in his place as a sweet savor to God. How is the acknowledgment of (d) expressed in the first specification of the burnt oft'ering (3)? What class of victim is referred to here? Of what sex and quality must it be ? We thus see that God claims the best as to strength, energy and perfectness (com- pare Mai. I : 8, 13). Christ is the only and absolutely perfect One. What other kinds of victims might be used in the burnt offerings (10, 14} ? It is difficult to say why these varie- ties were permitted. Some think they represent consideration for the poor, who might be unable to present those more costly ; others say they represent different aspects of Christ, as (for ex- ample) service in the case of the bul- lock, submission in the case of the lamb, mourning innocence in the case of the dove : while others that they represent different degrees of faith or apprehension of Christ on the part of believers, some being more feeble than others in their apprehension of Christ, having only a partial recognition of what He has done or what He is to them. The Ritual of the Burnt Offering. Seven features constitute the ritual of the burnt offering, as follows : The presentation, v. 3. The laying on of hands, v. 4. The slaying of the victim, v. 5. The sprinkling of the blood, v. 5. ihe separating of the pieces, v. 6. Ihe washing of the pieces, v. 9. The burning of the whole, v. 9. Concerning the presentation, who was obliged to make it (2) ? That the offerer should do this was doubtless to represent his individual confession of his need, his individual acceptance of God's way of salvation, and his indi- vidual recognition of the excellency of his offering. The Revised Version adds a thought to v. 3 namely, that the offerer is to present his offering in order that he may be accepted. In other words, it is not enough for a man to praise God, or even seek to serve Him, until he first is accepted be- fore God, and for this acceptance of himself he requires a propitiatory of- fering. God is thus satisfied by the perfectness in the offering. In the sin offering the atonement is for sin and not acceptance, but here in the burnt offering the worshiper comes without sin. That, therefore, which he offers is received as a sweet savor by the Lord (Eph. 5 : 2), and on the ground of it the service of the offerer is re- ceived. Note, where the offering was to be presented, namely, at the door of the Tabernacle. This not only to guard against idolatry in groves, or to compel men to worship as God ap- pointed, but to provide for publicity. See Matt. 10:32; Ro. 10:9, 10. ihe laying on of hands (4) is in- structive. The act implied the identi- fication of the offerer with the offering not only, but also the transfer of his obligation of guilt to it as his substi- tute. What expression in this verse proves that the offering was in his stead? Compare Lev. 16:21; Num- bers 8-1 1, R. v. ; I Peter 1:24. Who should kill the victim, the offerer or the priest (5) ? The fact that the offerer did this signifies each individual's responsibility for his own sin. But who sprinkled the blood ? That the priest should do this shows _ us Jesus presenting our offering of Him- self before God. The flaying and cutting were done by the offerer (6). Some would say that this was to render the parts more convenient for burning, but others that it signifies a minute appreciation on the part of the offerer of the excellency of his offering. The application of this to the believer on Christ is clear. The burning of the whole is im- portant, since it signifies the ascending of the offering in consecration to God, and His acceptance of it (9:24). As Ch. 2 LEVITICUS 81 He taught the Israelites that complete consecration to God is essential to right worship, so He teaches us that Christ represented us in perfect consecration and surrender (John 17:19; Ro. 5: 19; Heb. 10:5-10). He died that we might not die, but it does not follow that since He was consecrated for us we need not be consecrated. This will be referred to later, but just now ex- amine Ro. 12:1. Questions. 1. How many offerings are included in "the Law of the Oiferings"? 2. What do they symbolize? 3. Name them, and describe their meaning. 4. In what order did Israel present them ? 5. What spiritual acknowledgments were involved in the burnt offering? _ 6. Name the seven features of its i-itual. 7. State the spiritual significance of the presentation. 8. Do the same for the laying on of hands. 9. Who killed the victim, and what did it signify? 10 What was signified by the burn- ing? THE MEAL AND PEACE OFFEE- INGS Chapters 2-3 Tiie Meal Offering, c. 2. We call the second offering the "meal" instead of the meat offering, following the Revised Version. The burnt and meal offerings really belong together. They are both offerings of consecration, and when the one was presented the other followed as a kind of appendage (see Lev. 23: 12, 13, 18; Num. 28:7-15; Judges 13:19; Ezra 7:17; etc.) We have seen that the burnt offering was entirely consumed upon the altar as expressive of the entire consecra- tion of the one who offered it, and God's acceptance of it as a sweet savor to Him. In this it typifies Christ who is the only perfect life of consecration, and who has been ac- cepted by God on behalf of all who put their faith in Him. This aspect of the sacrifice of Christ is indicated in Eph. 5 : 2 and John 6 : 38. The meal offering, composed mainly of fine flour, is generally taken to represent a consecrated life in its use for mankind, since flour is the uni- versal food of man. It is a fact that God habitually uses for Flis service among men the lives and powers of those who are truly dedicated to Him, and this seems expressed in the fact that the burnt offering always had the meal offering attached to it. Our Lord's life represents this consecra- tion in such places as Matt. 10:28 and Acts 10:38, and is a consecra- tion to God for the service of man- kind, which He offered and God ac- cepted on behalf of all who put their faith in Him. Varieties in the Offering. It will be seen that there are certain varieties of the meal offering. The first is referred to in vv. 1-3, whose substance was fine flour, oil and frank- incense. What parts and portion of the offering was to be taken out by the offerer to be presented unto the Lord (2) ? To whom did the remain- der belong for their use (3) ? The second is referred to in vv. 4-10, and contains the same substance except the frankincense, the distinc- tion being that the offering is baked in the oven, or in a pan, and the priest rather than the offerer removes the Lord's portion. The third is alluded to in vv. 14-16, and consists of what substance? How was it to be prepared ? What is in- cluded in this class which was omitted from the second class? In vv. 11-13 reference is made to articles that were prohibited from the meal offering, and one was particu- larly prescribed. Name those pro- hibited, and that prescribed ? Leaven and honey represent uecay and cor- ruption, the first-named being the type of evil recognized as such, and the second, evil that is unrecognized because it has earthy sweetness in it. Both kinds of evil were absent in Jesus Christ, and the perfection of the type necessitates their absence in it. As to salt, it is the symbol of incor- ruption (Matt. 5:13; Mark 9:50). Taking the offering as a whole, it may be said to symbolize His fulfilment on our behalf of the second table of the law, just as the burnt offering symbol- izes His fulfilment on our behalf of the first table. Of course, in fulfilling the first He fulfilled the second, but in the burnt offering the one thought pre- dominates and in the meal offering the other thought. To quote Moorehead : "In the burnt offering Christ is, repre- sentatively, man satisfying God and giving Him what belongs to Him, while in the meal offering He is, repre- sentatively, man satisfying man and giving him what belongs to him as an offering to the Lord. The burnt of- fering represents His life Godward, LEVITICUS Ch. 3 and the meal offering His life man- ward." 2. The Peace Offering, c. 3. The data for the law of the peace offering are found by comparing c. 3 with the following passages: 7: 11-34; iq:S-8; 22:21-25. We put them all together, in this lesson that the stu- dent may obtain a complete view of the whole. There are certain features of this offering which differ from the others : (i) The objects offered. The peace offering might be a female (i), the ex- planation for which may be that the ettects of the atonement are contem- plated rather than the act itself. Furthermore, no turtle dove or pigeon was permittea, the explanation for which may be that as the offering was connected with a sacrificial meal of which several partook, a small bird would be insufficient. (2) The Lord's portion consisted chiefly of the fat (3-5), the richest portion, symbolizing that the best be- longs to Him. Kellogg calls atten- tion to the fact that the eating of the fat of all animals was not prohibited, but only those used in sacrifice, and in these only when they were being so used. The prohibition of the eat- ing of blood, however, applied to all animals and always (17:10-12). The peace offering was to be consumed upon the burn offering (s), thus sym- bolizing that the peace it typified was groanded upon the fact of atonement and acceptance on the part of the offerer. The peace offering usually followed the meal offering (see the details in the dedication of Aaron, c. 8, and those of the Day of Atonement, c. 16). (3) By turning to 7 : 28-34 it will be seen that certain parts of the peace oft'ering belonged to the priests. The waving of these parts back and forth, and the heaving of them up and down, were a token of their dedication to God first, and their being received back again from Him by the priests. By comparison of r'-'^S, 22:29-30 and parallel places, it will be seen that the offerer himself had for his portion all that remained. It also will be seen that he was at liberty to invite his friends to the feast, which must always be eaten at the sanctuary and which was an occasion of joy (Deut. 12:4-7, 17, 18). The only condition for par- taking of the feast was that of cere- monial cleanness (7:20, 21). The Significance of the Offering. The meaning of "peace" in this case includes not only tranquility of mind based on a cessation of hostilities (that is, a mere negative peace), but positive joy and prosperity. Quoting Moorehead, three propositions define it : "Peace tvith God, Ro. 5:1; the peace of God, Phil. 4:7; and peace from God, i Cor. i : 3, conceived of as flowing into our hearts." The feast, therefore, is an expres- sion of friendship and fellowship grow- ing out of the fact that the breach be- tween man and God has been healed by His grace. The Israelite, who represents the Christian saint, is seen to be enjoying a feast with God, where God Himself is the host rather than the offerer. God first accepts the vic- tim in expiation of sin and then gives it back for the worshiper to feast upon with Himself. Moreover, the feast is held in God's house, not in that of the offerer, emphasizing the fact that God is the host. Of course Christ is the offering represented here, whose blood is shed for our guilt and to bring us into reconcileQ relation with God, and who Himself then becomes the meat by which we who are reconciled are thereafter sustained (John 6:51-58). Keep in mind that this is a joint re- past in which all three partake. God, the priest and the offerer. It there- fore represents our fellowship with the Father, and with riis Son Jesus Christ (i John 1:3). Remember also that cleanness is the condition (i John 1:9). An Israelite might remain such and be unclean, but he could hold no feast and enjoy no communion with God while in that condition. The ap- plication to Christians is very plain (i Peter i : 13-16). Questions. 1. By what name is the first of these offerings known in the King James Verson? 2. Give the distinction between the burnt and meal offering as to the scope of consecration. 3. What do honey and leaven sym- bolize ? 4. Where was the peace offering con- sumed, and why? 5. What did the waving and heaving mean ? 6. What is the meaning of peace in this case ? 7. What is the idea of the peace offering? 8. Can you quote i John 1:3? Chs. 4-7 LEVITICUS 83 SIN AND TKESPASS OFFEEINGS Chapters 4-7 I. The Sin Offering. The data for the sin offering will be found in 4 : 1-35, 5 : 1-13 and 6 : 24- 30. I. As to the name of this offering, it will be seen that "sin"' is mentioned here for the first time in connection with the law of the offerings. The idea of sin is included in the others, but it was not the predominating idea as it is here. There was atonement for sin in the other offerings, but rather for sin in mans nature than the actual transgression in his life, while here the latter is brought into view. In He- brew the same word applies for "sin" and "sin offering" as though the two were completely identified, or as though the offering were so charged with sin as to itself become sin. In this connection read Ro. 8:3,2 Cor. 5:21 and Gal. 3 : 14 to see how this was also true in our substitute, Jesus Christ. Another matter of interest is that while the preceding offerings were all known more or less in other na- tions and before the time of Moses, this offering is entirely new and origi- nal with Israel. This shows that Israel enters on a new stage of existence in the sense that as a nation she has a truer conception of sin and the need of expiation than the other nations that received no special revelation from God. For evidence that the other offer- ings existed before Moses and were not confined to Israel compare Gen. 31 : 54 ; Ex. 18:12; 32:6, I Cor. 10:6, etc. Kellogg, remarks that this should strengthen our faith as showing man's natural sense of spiritual need and de- sire for fellowship with God, and also as pointing back to an original reve- lation from God to man on the whole subject. God thus seems to have based the Mosaic ordinances upon His ear- lier revelations to man, correcting them where they had been corrupted, and adding to them where it was nec- essary to the progress of revealed truth. 2. Passing from the name of this offering to its nature, what kind of sin is referred to in 4:2? This shows that while ignorance might palliate it could not remove the guilt of sin ; sin is sinful whether it be recognized by the sinner or not, and requires atone- ment just the same. Compare Ps. 19: 12; I Cor. 4:4, R. V. 3. Observe the different sections of this law. What class of persons are first referred to (3-12)? After the priests, who are mentioned (13-21) ? The congregation of Israel means the nation. What is the third class speci- fied (22-26) ? The fourth class (4 : 2y to 5 : 13) ? In c. 5 prescriptions were maae for the common people (a) as to the nature of the offense (i-s) and (b) as to the nature of the offerings (6- 13). In regard to these the higher the rank of the offerer the more costly must _ be his offering, expressing that guilt is proportionate to privilege (com- pare I Kings 11:9; James 3:1). Note the responsibility for sin on the part of whole communities (compare here Ps. 2; Rev. 2 and 3). It is just as important to note also that no one can be overlooked, however obscure. God demands from and provides an oft'ering for the poorest and the need- iest (5: 11-13). _4._ In this offering, where was the victim to be burned (12-21)? To make the burning without the camp more distinct from that of the altar, another Hebrew word is used (com- pare in this case Heb. 13:10-13). The burning on the altar symbolizes, the full surrender to and the accept- anceby God of the offerer, while the burning without the camp symbolizes the sacrifice for the sin of the world on the part of Him who was "despised and rejected of men." II. The Trespass Offering. I. The facts associated with the tres- pass offering are found in 5 : 14 to 6 : 7. and 7 : i-io. It is hard to distinguish between the sin and trespass offerings because they almost necessarily overlap. "Trespass" means an invasion of the rights of others (compare Josh. 7:1; 2 Chron, 28:20-22), and there are those who distinguish between the two offer- ings by saying that the sin offering represents sin as a principle, and the trespass offering sin as an act. Pen- alty is prominent in the first, and repa- ration or restitution in the second. Both find their fulfilment in Christ, who not only bore the penalty of but redressed every claim which God had upon the sinner. The trespass offering had reference only to the sin of an individual and not the nation, as only an individual perhaps could make reparation. The victim in this case was the same for the poor as for the rich, a ram of the flock, indicating possibly that the obli- gation to repair the wrong cannot be modified to suit the condition of the offerer. Furthermore, notice that any- thing tmjustly taken must not only be restored but a fifth must be added. In other vords, no advantage must be 84 LEVITICUS Chs. 4-7 gained by the trespass. Thus if the sin offering called for faith the trespass offering called for repentance. It is blessed to know that in our Lord Jesus Christ both God and man received back more than they lost. 2. There appear to be two distinct sections of this law of trespass offering. The first refers to trespass in the holy things of the Lord (5: 14-19), and the second to trespass on the rights of man (6:1-7). By the "holy things of the Lord" are meant— the eating unwit- tingly of the flesh of the firstling of one's cattle, or using one's tithe or any part of it for himself (compare MaL 3 : 8, 10). The trespass on the rights of man included embezzlement, rob- bery, fraud, falsehood, etc. The order of proceeding in the latter instance was: (a) to confess the wrong, (b) to make restitution and add one fifth, (c) to bring the guilt offering to God. How comforting to know that Christ is the great antitype of all these offer- ings so far as we are concerned, that is, we who have believed on Him as our Saviour and confessed Him as our Lord 1 He is our burnt and meal offering in the sense that He is ojr righteous- ness. In Him we are fully surrendered to and accepted by God. He is our peace offering in the sense that in Him our life is in perfect fellowship with God. He is our sin offering, the One who has fully borne our sin, expiating our guilt. Finally, He is our trespass offering, rendering perfect satisfaction unto God and making reparation for all our offences against Him in the com- pletest and to the fullest extent. Questions. 1. What view of sin is emphasized in the sin offering? 2. What peculiarity lies in the He- brew word in this case? 3. What peculiarity is found in the history of the offering itself? 4. Is sin which is unrecognized sin- ful r t;. What is symbolized by "burning without the camp"? 6. Define the word "trespass." 7. Distinguish the sin and trespass offering. 8. For what spiritual exercise did the trespass offering especially call? 9. Describe how Christ is represented by these offerings. 10. Have you received Him as your substitute Saviour? THE OTHER SIDE OF THE OFFEEINGS Chapters 4-7 In the lessons on the offerings we have seen what Christ is to us and what He has done for us as symbolized in them, but before we pass from the subject it might be well to touch on the response which the work of Christ should awaken in our hearts. In Brooke's Studies in Leviticus he quotes the following collect from the liturgy of the Church of England : "Almighty God, who hast given Thine only Son to be unto us both a sacrifice for sin and also an example of godly life, give us grace that we may always most thankfully receive that His inestimable benefit, and also daily en- deavor ourselves to follow the blessed steps of His most holy life." 'This expresses the two ways in which the lessons from the offerings should be applied by Christians. We neeu to "always most thankfully receive His inestimable benefit." In other words, we must by faith accept Christ as our five-fold offering, on the basis of which alone we are saved and have our standing before God. Morn- ing by morning as we awaken let it be with the consciousness that in the burnt offering and meat offering of Christ we are accepted and blessed of God, that in His peace offering we have the right to commune with Him, that through His sin and trespass offering every defect is remedied and every fault will find pardon. But then let us remember that we should "also daily endeavor ourselves to follow the blessed steps of His most holy life." After we have accepted Him and represented Him to God as our sacrifice by faith, then we can fol- low His example. But we are not in a position to do this before. If He is our example, as the author we are quoting says, then we may expect to find Him so in relation to each form of offering or sacrifice in which He has been re- vealed to us. He is our burnt offering, a perfect dedication to God, but are we not also bidden in Him to present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service (Ro. 12: i)? He is our meal offering, presented to God for the service of man, but we too are "every one of us to please his neighbor for his good to edification" (Ro. 15:2). He is_ our peace offering, making and maintaining peace between God and us, but we are to be peacemakers, not in the sense in which He alone is our peacemaker bwt 8:1-10:7 LEVITICUS 85 in that human sense in which we can bring man ana man together and so be called "the children of God." He is our sin and trespass offering, and in this too we may follow His example. It is impossible that we should make atonement for sin as He did, but there is a sense in which we may "bear one another's burdens and so fulfill the law of Christ" (Gal. 6:2). In other words, our lives are to re- flect what we have received and are re- ceiving from Christ, a surrendered will, a loving walk, a life of blessing, a heart of compassion, a spirit of pa- tience. So, "with open face beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory as by the Spirit of the Lord" (2 Cor. 3 : 18). STRANGE FIRE AND ITS CONSE- QUENCES Chapters 8-9 In an earlier lesson the present chap- ters were outlined as "The Law of the Priests," though we might better have said, "The Law of the Consecration of the Priests." And yet in either case the phrase must be used in an accom- modated sense, since we are not here dealing with the law itself but with the initial execution of the law in the con- secration of Aaron and his sons. The law itself was considered in the Book of Exodus, for which reason we may pass over cc. 8 and 9 of the present lesson, the contents of which were suf- ficiently dealt with at that time. The Aaronic Line. Before taking up c. 10, however, let us consider the history of the priest- hood which begins here. The priesthood was originally ap- pointed to remain in Aaron's family through all generations, and no other could intrude into that office. Aaron was succeeded by Eleazar, his elder surviving son after the death of Na- dab and Abihu, and the priesthood con- tinued in his family through seven gen- erations, until the time of Eli, named in the earlier chapters of First Samuel. Because of the wickedness of Eli's sons the priesthood was removed from that branch of the family and given to the descendants of Ithamar, Aaron's other son ; but in the time of Solomon it returned again to the line of Eleazar (i Kings 2:27), in whose line it con- tinued until the Babylonian captivity. After the return of the Jews from captivity Joshua, the first high priest, was of the same family, but subsequent to Lis time the appointment became un- certain and irregular, and after Israel became a Roman province no reg:ard was paid to this part of the original institution. As a matter of fact, the office became so desecrated in the cor- ruption of later times, that it was often sold to the highest bidder, whether of the family of Aaron or not. This was the case a long while before the coming of Christ (Bush). What part the Aaronic line will play on the future return of the Jews to their land and their form of worship we cannot say, but there is reason to believe that in the millennial age God may restore it for the execution of His purposes through Israel in that dispen- sation. I. The Evil Conduct of Aaron's Sons, 10; 1-7. Resuming here the text of the lesson, what was it that Nadab and Abihu did (i) ? What was the immediate conse- quence (2) ? How did Moses explain this awful circumstance (3) ? and what was its effect on Aaron ? What prohi- bition of mourning was laid on him and his remaining sons (6) ? and what further command, and why (7) ? "To understand the death of Aaron's sons, notice the last verse of c. 9, which speaks of the sacrifice on the brazen altar in the outer court and holy fire from the Lord consuming it. It was this fire that consumed the sacri- fice, which should have been employed in the censers to burn the incense be- fore the Lord. Nadab and Abihu neg- lected this, and offered strange fire, and were instantly slain." This looks like a terrible punishment for a slight offence. But the offence was not slight. It was a flagrant diso- bedience of a plain command, several commands, in short. Not only did they disobey in the matter of the fire (16: 12), but also in performing an office which belonged only to the high priest, for, as some think, they went into the holy of holies. And two went in where only one was permitted. Furthermore, the offence was committed at a critical moment in the history of the people, at the beginning of their covenant re- lationship with God. It suggests a somewhat similar occurrence in the opening era of the Church, Acts s : 1, 3. In both cases a signal manifesta- tion of the divine displeasure was nec- essary for the sake of impressing the lesson upon the whole nation in the one case and the whole Church in the other. It need tiot be supposed that this pun- ishment involved the eternal loss of the souls of these men. That question need not be raised in this connection. It was a case of God's judging in the 86 LEVITICUS 10:8-11:1 midst of His people, not a case of His actings among "them that are without." It affords a solemn warning, however, to any within the visible church who would depart in worship from the plain revelation of God, and to any without who would seek to approach Him in some other way than the prescribed one (John 14:6: Acts 4:12). 2. The Prohibition of Strong Drink, 10: 8-11. From what are the priests to be pro- hibited, and when (10, 11)? To quote Kellogg: "It is natural to infer from this that the offence of Aaron's sons was occasioned by strong drink such as made it possible for impulse to get the better of judgment, from which we learn that it is not enough for the Christian to abstain from what is in its own nature sinful, but also from that which may heedlessly become an oc- casion of sin." 3. The Renewed Warning, 10:12- 20. The substance of these verses has been considered in a previous lesson, but in view of the occurrence of this day Moses is moved to renew the charge to Aaron and his sons upon the matter. The explanation of the closing verses seems to be like this : On this day of special privilege when they had per- formed their priestly duties for the first time, God's name had been pro- faned by the will-worship of Nadab and Abihu, and the wrath of God had brok- en out against them and their father's house. Could it then be the will of God that a house in which such guilt was found should yet partake of the holy things in the sanctuary ? In other words, Aaron and his remaining sons had been so awakened in their con- sciences as to the holiness of God and their own inborn evil that they associ- ated themselves with Nadab and Abihu as under the displeasure of God. Thus, although they had disobeyed the law in the letter (16-18) yet their offence grew out of a misunderstanding and showed how deeply they had been moved by the judgment that had fallen upon them (Kellogg). What was the result of their explanation upon the spirit of Moses (20) ? Questions. 1. Can you rehearse the history of the priesthood to the time of the cap- tivity? 2. What do you know about it subse- quent thereto ? 3. What do you understand by the "strange fire"? 4. What was the real nature of the offence of Aaron's sons? 5. What may have been the extent of their punishment ? 6. What lessons does it teach us? 7. How do Aaron and his remaining family express a sense of their own responsibility for the offence of Nadab and Abihu? WHAT TO EAT AND WHAT NOT TO EAT Chapter 11 We begin at this chapter the consid- eration of that section of the book pre- viously designatea as "The Law of the Clean and Unclean." Let us gather the facts by a series of questions, and then seek to learn what they mean. Read the verses and answer the questions, for that is the only way to approach a mastery of the lesson. How is "beasts" translated in the R. V. ? What creatures might Israel eat (3) ? What exceptions were made (4-7) ? How far did the prohibition ex- tena (8)? Of sea creatures what might be eaten (9) ? How should others of them be re- garded (12)? What were abominations among the fowls (13-20) ? What might they eat of the fowls (21-22)? And of the creeping creatures what were unclean (29-31)? How far did the uncleanness extend (32-35) ? What exception in the case (36-37) ? What reason is given for these prohibitions (44-45) ? Explanation and Application. The laws are to be explained : (i) On hygienic grounds, and as making for the physical well-being of the people. As a matter of fact, the He- brews have always been marked by an immunity from sickness and especially infectious diseases as compared with other races. This does not mean, however, that all nations are still subject to these laws. They were given to a people few in number, living in a small country, and under certain climatic conditions. But what is imwholesome as food in one part of the world may be the opposite in another, and hence v.'hen the Jew- ish religion is merged in the Christian, and become world-wide these laws are abrogated (Acts 10:9-15; Gal. 4:1-3; Col. 2 : 20-22). The individual Chris- tian is now left at liberty to exercise an enlightened judgment, under the law o( love to Christ. (2) On spiritual grounds, and as en- graving on the mind an idea of holiness. From this point of view they are to be Ch. 12 LEVITICUS 87 looked upon as the earlier laws touch- ing the offerings and the priests. Each particular is so ordered as to reflect purity on all the rest, converging ray upon ray to bring out the great con- ception of what holiness is. Without these laws the world does not know the nature of holiness. It is an abstract quality which has no place in the thought of man except as derived from the outward separations, washings and consecrations of the Mosaic ritual. Holiness is not "wholeness" nor "entireness" merely, but an idea •which signifies separation, higher quali- ties than common, devotion to sacred purposes, and then ultimately, whole- ness in the sense of the moral purity — Joseph A. Seiss, in Holy Types. This holiness has to do with the body, and through it with the soul. There is, therefore, no religion in ne- glecting the body and ignoring the re- quirements for its health. To do this is to sin and to come short of the law of holiness (i Cor. 6:20, R. V. ; 10: 31). (3) On dispensational grounds, and as preparing the nation for its share in the redemptive work of the earth. To execute its mission Israel must be kept distinct from other nations, 'fenced in and barricaded against inroads of idol- atry," which was accomplished by this system of religious dietetics. The dif- ference between them was thus ever- present to their minds, touching at al- most every point of every day life. Other peoples, like the Mohammedans have had such distinctions more or less, and it is stated that wherever they have becii rigidly enforced as a part of a religious system the people in question have never changed their religion. We all know how it has been a wall of exclusion to the orthodox Jews which has withstood all the changes of these more than three millenniums. (4) On symbolic grounds the flesh of certain animals being forbidden because typifying by their character certain sins and vices, while others, permitted as food, typified certain moral virtues. Hence the law was a "perpetual acted allegory" reminaing Israel to abstain from these sins in the one case, and to practise those virtues in the other. "The beastliness of sin" is a com- mon expression, and God has suggested it in these laws. The sinner — and we are all sinners by nature — is unclean, filthy, disagreeable, noxious, brutish. Thank God, that although our unclean- ness is intense, mercy holds out to us. and indicates typically in this chapter, a means of complete and eternal de- liverance I Questions. 1. Name four grounds on which the laws in this chapter may be explained. 2. Are these laws binding on us all in the same sense ? 3. How have they worked out prac- tically in the history of the Hebrews? 4. What is Scriptural holiness? 5. Quote I Corinthians 6 : 20 in the Revised Version. SIN AT THE FOUNTAIN HEAD Chapter 12 What period of uncleanness follow- ed the birth of a male(2) ? What transaction in his life took place on the 8th day (3) ? How long was the period of the mother's purification (4) ? What difference was there as to these two periods in the case of a female child (S) ? What was required of the mother at the close of this period (6) ? The reason for it (7) ? How does v. 8, com- pare with Luke 2 : 24, point to the lowly condition of the mother of Jesus as well as to her own need of a Saviour ? Explanation and Application. The great principles underlying this chapter will come before us more defi- nitely in chapter 15. The theme is the same there as here, and indeed through- out the whole section, viz : sin and its only remedy. Here, however, we have sin at its source, humanly speaking. Sin is not merely something which man takes on ouside of himself, but some- thing which is a part of him. It be- longs not to his nature as God made him, but to his nature as fallen and transmitted from Adam. Sin is here seen mingling with the transmission of life and tainting the vital forces as they descend from parent to child, and from generation to generation (Ps. 57:5)- It is this awful truth that forms the subject of this chapter. The mere physical uncleanness spok- en of is not the real thing, but only ceremonial and typical. In other words, the regulations laid down are not for women everywhere and always, but as a figure for the time then pres- ent. They impose a special legal disability on the woman because she was first in the transgression of Eden (i Tim. 2: 2/1), and show us that we all have come of sinful mothers and hence are our- selves sinful (Job 14: 4). "In the birth of a child," says Kellogg, "the original curse against the woman is regarded by the law as reaching its fullest expres- sion, for now by means of those powers given her for good and blessing she cao 88 LEVITICUS Chs. 13, 14 brinsr into the world only the child of sin." The Meaning of Circumcision. We have learned that circumcision was not original with the Hebrews, being practiced by other nations in warm climates for hygienic reasons ; but God adopted and constituted it in Abraham "a symbol of an analagous spiritual fact, viz : the purification of sin at its fountain-head, the cleansing of the evil nature with which we all are born." Read Col. 2: lo, 11, the meaning of which is that there is no need of ritual circumcision for believers on Christ as they have the spiritual sub- stance of i- in Christ. Their circum- cision is not made with hands, but is a spiritual thing, a real thing. It is "the putting off of the body of the flesh," the realization of that which the other symbolized. Not of the putting off of a part, but the nature itself. It took place when we w re "buried with Him in the baptism," i. e., the baptism of the Holy Ghost, by which we were made one with Him so thoroughly that in God's sight we lay in the same grave, having died on Calvary in Him. The Eighth Day. The "eighth day" will be often met as we proceea, and needs to be recog- nized in its symbolic and prophetic sig- nificance. The old creation was finished in six days with a following Sabbath, render- ing six the number of the old creation as under imperfection and sin. But the eighth day, which is the first of a new week, appears everywhere in Scripture as symbolizing the new creation in which all things shall be restored in the redemption through the second Adam. The thought finds its fullest expres- sion in the resurrection of Christ as the Firstborn from the dead, the Be- ginning and the Lord of the new crea- tion, who rose from the dead on the first day, • ihe day after the seventh, the eighth day. This gives the key to the use of the number eight in the Mosaic symbolism. With good reason, therefore, was cir- cumcision oraered for the eighth day, as it symbolized the putting off of the old nature and the putting on of a new and purified nature in Christ (2 Cor. 5:17, R. v., margin). — Hubert Brooke. Questions. 1. What is sin? 2. Quote Job 14 : 4. 3. What Christian fact, is symbolized by circumcision? 4. What does the 8th day symbolize in Scripture? 5. Quote 2 Corinthians 5:17 in the Revised Version. THE TYPICAL DISEASE Chapters 13, 14 Here we have what appears like a treatise on leprosy, but it is not intro- duced simply for medical purposes. There were other diseases more serious, but this is singled out and made the subject of special regulations because of its typical character. It is a para- ble of sin, drawn by the divine hand, "of the workings, developments and effects of inborn depravity." The disease is diagnosed under four heads: (i) leprosy rising spontane- ously (i : 17) ; (2) rising out of a boil ^18:24); (3) out of a burn (24-28); (4) on the head or beard. To take the first class : What symp- toms are named in v. 2 ? Who is to deal with the case? How is the diag- nosis to be confirmed (3) ? In cases of Qoubt what must be done with the sus- pect (4-8) ? What are the symptoms of an advanced case (9-1 1)? What further condition showed that it was not a genuine case of leprosy (12, 13) ? What was necessary to prove its genu- ineness (14-17') ? What requirements were made of the leper (45, a6) ? According to this, "he is to assume all the ordinary signs of mourning for the dead ; he is to regard himself, and all others are to regard him, as dead. He is to be a continual mourner at his own funeral." One might suppose the reason for this to be hygienic, and because of the contagious nature of the disease, but Kellogg finds it still deeper. It is one of the principles of divine teaching that death is always connected with legal uncleanness. It is so con- nected because it is the extreme mani- festation of the presence of sin in the race and of God's wrath against it. But all disease is a forerunner of death, an incipient dying, and thus a manifesta- tion of the presence of sin working in the body through death. Now it would be impracticable to have a law that all disease should render the sick person ceremonially unclean, but in order to keep the connection be- tween the two, sin and disease, con- tinually before Israel this one ailment which is a kind of living image of death was selected from all the others for the purpose. "It is the supreme type of sin, as seen by God." Typical Features. These are the typical features : (i) Its extreme loathsomeness. 14 : 1-16 : 1 LEVITICUS 89 (2) Its insignificant and often even imperceptible beginning. (3) Its progressiveness in the body. (4) Sooner or later it affects the whole man. (s) Its victim in process of time be- comes insensible to his condition. (6) It is hereditary in its nature. (7) It is incurable by human means. (8) It excludes from the fellowship of the holy people, and hence the fel- lowship of God. 1. The Cleansing of the Leper, 14: 1-32. Although leprosy was incurable by human remedies, yet it did not always continue for life. Sometimes, being sent as a special judgment from God, as in the case of Miriam, it ceased with the repentence and forgiveness of the offender. Indeed, the Jews generally looked upon it as a judgment, and its very name means "a stroke of the Lord." We know also of lepers healed by divine power in the Saviour's time ana prior thereto. In this connection it is noticeable that the regulations in this chapter were not for the cure of the leper but for his ceremonial cleansing after the cure, which agrees with Matt. 8:1-4. For this reason Seiss thinks these rites illus- trate the nature of sanctification rather than justification, although the latter is also implied. 2. Leprosy in Garments and Houses, 13:47-59; 14:33-57- It seems strange to read of disease in garments and houses ? And yet Moses, by inspiration of God, was only a few thousand years ahead of the science of to-day which speaks so familiarly of germs, and bacilli, and other things of which the fathers never dreamed ! We now know that minute parasitic forms of vegetable life may exist and propagate themselves in other places be- sides the tissues of the human body. We are acquainted with mould and mil- dew, and know it to imply unhealthy conditions, and the leprosy in the pres- ent case may border thereon, though it be not the same thing. The provision in these verses there- fore was in the first place sanitary, and teaches how God cares not only for the souls but for the bodies of men and all their material surroundings. But in the second place it was spir- itual as in the other instances, teach- ing that the curse of sin and death was not only upon man but his environ- ment ; that sacrificial cleansing was as needful for the one as the other ; that the atonement of Christ covered in some mysterious way not only animate but inanimate creation as well. Read Romans 8 : 18-23, and Peter 3 : 10-13. Questions. 1. Of what is leprosy a type? 2. Name its typical features. 3. What is absolutely incurable? 4. What scientific fact in this lesson goes to prove the inspiration of the book? 5. Have you read the New Testa- ment Scriptures referred to above? THE GREAT DAY OF ATONE- MENT Chapter 16 When was the law of this chapter revealed to Moses (i)? This has led some to think that the chapter is mis- placed and that it should follow chap- ter 10, an idea strengthened by the fact of its cutting into the middle of these laws concerning the clean and the un- clean. What prohibition is laid upon Aaron, and with what penalty (2) ? Is there a suggestion here that the disobedience of Nadab and Abihu was aggravated by their entering into the Holy of Holies when they should not have done so? With what sacrifices was Aaron to appear (3), and in what apparel (4)? What further ceremonial precaution must he take ? What is the offering for the people on this occasion (5-7)? What peculi- arity is mentioned in this case (8- 10) ? What is the ceremony connected with the scapegoat (20-26) ? In what month, and on what day of the month were these ceremonies to occur (29) ? What kind of a day was this to be (31) ? The Significance of It All. Mhis Day of Atonement was the most important in the whole Mosaic system of sacrifices, for then the idea of the removal of sin received its highest ex- pression. To illustrate : It must be that count- less sins were committed by the people collectively and individually of which they were unaware, and which were not covered by any of the daily offer- ings. If, then, there were not some great act of atonement covering every- thing to the fullest extent, the sacri- ficial system had fallen short. To meet this the law of the Day of Atone- ment was instituted. On this day atonement was made for Aaron and his house (6) ; the holy place and the tabernacle (15-17) ; the altar and the outer court (18, 19) ; and the whole congregation of Israel (20- 90 LEVITICUS Chs. 17, 18 22, 33) ; and this "for all their in- iquities, and all their transgressions, even all their sins" (21) ; i. e., vin- known to every one except God (com- pare Hebrews 9:7-9). Notice further among other things, (i) that only the high priest could of- ficiate on this day (17) ; and (2) that he could do so only after certain spe- cific preparations, among them the bathing of himself, the laying aside of the "garments for glory and beauty" and the donning of a vesture of un- adorned white; (3) that he entered the Holy of nolies sprinkling the blood even on the mercy seat in that secret place where no other Israelite might tread. All these things impress us that the sin offering on this day, more than any other, symbolizes in the most per- fect way the one offering of Christ who now appears in the presence of Gou for us. The Scapegoat. The significance of the scapegoat is difficult to determine. The Revised Version translates the word by the name "Azazel," whose meaning is not clear. Either it is a name of an evil spirit conceived of as dwelling in the wilderness, or else an abstract noun meaning "removal" or "dismissal," as indicated in the margin of the Revised Version. if we take it in the latter sense, then the scapegoat may be regarded as bear- ing away all the iniquities of Israel, which are symbolically laid upon himi, into a solitary place where they are forever away from the presence of God and the camp of his people. Thus, to quote Kellogg, as the killing and sprinkling of the first goat set forth the me ns of reconciliation with God, so the sending away of the second sets forth the effect of that sacrifice in the complete removal of those sins as already indicated (compare Ps. 103 : 12 : Ivlicah 7 : 19). If, however, the word is taken as the name of a person, then the under- standing would seem like this : Satan has a certain power over man because of man's sin (Heb. 2:14, 15; i Jo. 5:19, R. v.; Rev. 12:10). To this evil one, the adversary of God's people in all ages, the live goat was symboli- cally sent bearing on him the sins of Israel. These sins are considered as having been forgiven by God, by which it is symbolically announced to Satan that the foundation of his power over Israel is gone. His accusations are now no longer in place, for the whole question of Israel's sin has been met ana settled in the atoning blood. Questions. 1. What makes the Day of Atone- ment the most important in the Mosaic system .'' 2. Can you quote verse 21 ? 3. How does the Revised Version translate "scapegoat" ? 4. If the word be an abstract noun, how would you understand its mean- ing.-' 5. If the name of a person, how? ABOMINATIONS UNTO THE LORD Chapters 17-19 The underlying thought of this sec- tion is in the words of 18: 1-5. Israel is redeemed and separated unto God, therefore she is to live consistently with that fact in all her ways. She is not to do after the heathen peoples round about her. 1. The Question of Eating, c. 17. It looks as though the opening in- junction of this chapter touched once more upon the ceremonial and recurred to a matter considered under the offer- ings. But in that case the design was to prevent idolatry in connection with worship, and here to prevent it in con- nection with the preparation of food. ->. is to be remembered also, that these regulations were for the tent life in the wilderness, and were afterward re- pealed in Deut. 12:15-24, ere entering upon the settled habitation of Canaan. The reasons for the prohibition of blood are clearly stated. It was the life of the Hesh, and the symbol of that life which was substituted for the guilty in making atonement. As to the first, modern science is il- lustrating its wisdom in teaching that the germs of infectious disease circu- late in the blood. As to the second, the relation of the blood to the forgive- ness of sins was thus always kept prom- inently before the mind of the people. There is a great lesson in this thought for us as well as them. 2. The Question of Chastity, c. 18. All sexual relationship is prohibited as between a man and his mother ; step-mother ; sister ; grand-daughter ; step-sister ; aunt ; daughter-in-law ; sister-in-law ; a woman and her daugh- ter or her grand-daughter ; a wife's sister (while the wife is living) ; a woman at the time specified in v. 19 ; a neighbor's wife ; another man ; a beast. The Canaanites did these things, which explains their expulsion from their land : and these things were also common with the Egyptians among whom the Israelites had lived. Ch. 19 LEVITICUS 91 A few comments follow : For ex- ample, the law forbidding such rela- tionship with a brother's wife (i6), is qualified in JJeut. 25:5-10, so far as to permit marriage with the widow of a deceased brother when the latter died without children, in order to per- petuate his family. The reference to "Molech" in v. 21, grows out of the connection between some of the licentious practices just mentioned and the worship of the heathen god (compare 2 Kings 17:31; Jer. 7:31; 19:5). In that worship children were slain like beasts and offered in sacrifice to their god, 3. Contents of Chapter 19. It is difficult to generalize in chapter 19, which seems to contain repetitions of laws already dealt with in other connections. Among these reference is again made to the Sabbath ; the making of molten images ; the eating of peace offerings ; gleaning of the harvest for the poor ; theft, perjury, oppression ; the treat- ment of the blind and deaf ; fairness in judgment ; talebearing ; revenge : hy- bridity ; carnal connection with bond- women ; imcircumcised fruit ; enchant- ment ; physical marks of idolatry ; honoring the aged, etc. The first three have to do with rev- erence for God. The next series, hav- ing regard to the poor, was not only a protest against natural selfishness, but an intimation that the land did not be- long to the human occupant but to God, and that its husbandman was merely His steward. In several verses following, God still speaks on behalf of the weak and de- fenseless, but ere long balances the subject by showing that the rich are no more to be wronged than the poor. Reaching the middle of the chapter, the commands concerning hybridity among cattle and in the vegetable kingdom are sufficiently clear, but that about the mingling of stuffs in our garments is not. Perhaps this whole section of laws is to cultivate reverence for the order established in nature by God, nature itself being a manifes- tation of God. In this case the pre- cept about garments would be a sym- bolic reminder of the duty to a large class who aid not so frequently come in contact with the other reminders referred to. In verses 20-22 we come upon what seems a divine approval of concubinage and slavery, but we are to remember the explanation of it in Matt. 19: 8. The "uncircumcised" fruit (23-25) is as interesting a feature as any in the chapter. The explanation is in the law that the first-fruit always be- longs to God. But it must be a perfect offering as well as the first-fruit, and this is not usually true of the fruit of a young tree. During the first three years of its life it is regarded as an- alogous to the life of a child imcircum- cised or unconsecrated to the Lord. It is not until the fourth that its fruit becomes sufficiently perfected to offer unto God, and not until after that is it to be partaken of by the Israelite him- self. The reference to the trimming of the hair and beard is explained by the fact that among heathen peoples to do so visibly marks one as of a certain re- ligion or the worshiper of a certain god. To-day certain orders in the Roman Catholic Church are indicated in this manner. But the Israelite was not only to worship God alone, but to avoid even the appearance of wor- shiping another. Questions. 1. To what do the contents of these chapters relate ? 2. Why was "blood" prohibited in eating? 3. In what way does God claim ownership of the land of Israel? 4. How does He defend the rich as well as the poor? 5. Can you quote Matthew 19:8? 6. What is the meaning of "un- circumcised" fruit ? 7. To what does the trimming of the hair and beard refer? NEW TESTAMENT APPLICA- TION Before pursuing these lessons further we would pause, to point out their ap- plication to the Christian, and how he should make use of them for his spir- itual advancement and God's glory in this sinful world. Brooke will once more be our guide : In chapters i to 10 there is revealed what God is, and does, and gives to His people, but in chapters 11 to 22 we have what His people should be and do for Him. The first half of these latter chapters, 11 to 16, show that the life of God's people is to be clean, while the second half, chapter 17 to practically the close of the book, shows how it is to be holy. There is a differ- ence between the two ideas represented by "clean" and "holy" (2 Cor. 7:1). (i.) The word "clean," together with "unclean," "purify" and their deriva- tives, comes from two Hebrew roots, occurring in the 6th chapter over 164 times, thus showing the emphasis God puts upon the thought they express, 92 LEVITICUS and impressing us with the fact that a line of separation must be drawn be- tween those who are God's people through redemption by the blood, and those who are not. (2.) But we are taught that only God Himself can indicate what this line of separation is. Only He can say what is fit and what unfit for His peo- ple to think, and be, and do. This is New Testament as well as Old Testa- ment teaching (Phil. 1:9-11), and means much more than the broad dis- tinction between right and wrong. The people of the world know what these distinctions are, and for worldly rea- sons endeavor more or less to maintain them ; but the people of God know the mind of God, and are expected to fol- low it in details of which the world is ignorant. ( 7.) We learn how communion with God may be hindered or promoted by things otherwise exceedingly small, like eating and drinking (i Cor. 10: 31), the way we dress, or keep our dwellings, the physical condition of our bodies, and the like. Indeed there are many questions of casuistry, which the full-grown Christian recognizes as essential in order to walk with God, of which other people know nothing. Compare (Deut. 14:21; i Cor. 2:14; 10 : 23 ; Eph. 5:17; 2 Tim. 2 : 4). The Christian cannot say: "I may do this for others do it." The "others" may not be redeemed and separated unt God, and hence he must leave the doubtful things to them "who claim not royal birth," and "come out from among them and be separate" (2 Cor. 6: 17, 18). (4.) Our author distinguishes between the first half of this section of the book, chapters 11 to 16, and the latter half, 17 to 22, by speaking of the lat- ter as presenting on the positive what the former presents on the negative side. In illustrating the thought from the New Testament point of view he uses 2 Cor. 7:1. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The two phrases "cleanse" and "per- fecting holiness" are in ditterent tenses in the Greek. The former is in the aorist, and marks a definite action, something done once for all ; but the latter is in the present tense, and im- plies a continuous line of conduct, vv^hen we are bidden to "cleanse our- selves" it means that everything marked by God as unclean is to be at once and forever put away ; but when we are bidden to be perfect in holiness a life-long course of action and con- duct is in mind. Brooke helps us to understand this by his definition of "holiness," which in its primary sense does not mean super- eminent piety but "the relationship ex- isting between God and a consecrated thing." It is in this sense we read of a holy day, a holy place, or a holy animal. (5.) But as soon as this title is given to anyone or anything, the power of it is supposed to begin to work, that is, it immediately demands altered usage or conduct harmonizing with the new re- lationship to God into which it is brought. As applied to human beings, it is an instant summons to a new line of conduct, and thus passes into the meaning of practical piety. He uses this illustration : If one were re- buking a peer for unworthy conduct he might say : "You are a nobleman ; you ought to be a noble man." In this sense Paul uses it in i Cor. 5:7: "Purge out the old leaven, that ye may be a new lump, even as ye are un- leavened." (6.) These chapters therefore (17 to 22), bring into startling prominence the breadth anu depth of the idea of holi- ness as God conceives of it. It con- cerns the table of God's people, the home, and all their social and business relationships. It is only as we realize this idea'of holiness, and how far we are separated from it by our old nature, that we can appreciate the typical significance of the Day of Atonement and the place its revelation occupies in this book (chapter 16). I'he other chapters pre- ceding and following that revelation raiseu the question. Who can be clean before God ? We perceive that, not- withstanding what provisions we make or precautions we take, we can never be sure that no spot of uncleanness re- mains, or that the conditions for com- munion with God are fulfilled. Only God can be sure of this, or make us sure, but that assurance is what chap- ter 16 in its typical aspect is intended to provide. Once a year, and on that day, "all the iniquities of Israel, and all their transgressions, in all their sins" were completely removed, and atonement maae for every uncleanness. The pro- totype of this we find in the person and work of our blessed Lord, whose grace is sufficient for us. and whose blood cleanseth us from all sin. Questions. I. Why is the standard of righteous- ness for God's people different from that of the world? Chs. 20-22 LEVITICUS 93 2. Name some of the little things which may affect the saint's communion with God. 3. Quote 2 Corinthians 7:1. 4. How would you define "holiness"? 5. Quote I Corinthians 5 : 7. PENALTIES FOR PEOPLE AND PRIESTS Chapters 20-22 The 2oth chapter is of deep interest as showing what infinite wisdom, and love has considered a just punishment for certain crimes. These crimes are still committed in civilized communities but a different view of their treatment seems to exist. Are human govern- ments in modern times wiser, and bet- ter than this theocracy, where Jehovah ruled ? Are the weaknesses of our de- mocracies explained by their indiffer- ences to the code here exhibited ? Why does not this code obtain in Christian nations, since God has re- vealed it and such nations are supposed to serve God? The answer is, that no nation on earth is a God-governed nation, as Israel was, and shall again be in the millennial age. The laws of so-called Christian nations are man-made, not God-made. They may bear a likeness or relationship to these laws of God, but only as they grow out of a neces- sity of human experience. No nation has ever set itself the task of finding out God's mind with reference to this or that penalty, and squaring its legis- lation accordingly. Hence the law- lessness we see on every hand, and the injustice ; hence the teaching of the prophets that the present order of things shall end in a grand catastrophe, and God shall set up His own kingdom on the earth over which His Son shall reign. Outline of the Chapter. The first section (1-6), relates to the giving of seed to Molech, and consult- ing with familiar spirits, or what we call Spiritualism. With Spiritualism might be included other occultisms, such as fortune-telling, clairvoyance, palmistry and the like. A second section (7, 8), consists of a command to sanctification of life and obedience to God. A third (9-16), enumerates other cases for which death was ordered, some of them very unnatural crimes. A fourth (17-21), names offenses for which a lesser penalty is prescribed. A fifth (22-26), consists of a conclud- ing exhortation against disobedience enforced by the impending punishment of the Canaanites, and the goodness of God to them (Israel). For what crimes is death ordained as a penalty (2-5, 10, 12, 13, 14, 15, 16, 2-j^ ? What manner of death is or- dained (2) ? In the case of certain crimes is any difference made between the sexes (10, 11, 12, 14, 15, 16)? In what instance were the bodies of the criminals to be burnt after death (14) ? In the case of the lesser penalties, which offense demanded the most pub- lic excommunication (17)? The Principles Involved. Certain "reformers" claim that the primary, if not the sole, object of the punishment of crime is the reformation of the individual. How does such a theory square with this divine pre- cedent? Had reformation been the chief thought in God's mind, would He have ordained the death penalty with such unqualified severity? How uoes verse 3 show that the in- tention of the punishment is to satisfy the outraged holiness of God ? How does verse 12 show that it is to pre- serve the natural order of the human family? how does verse 14 show that it is for the moral benefit of the race? The multiplication of murders and crimes against the family in these days may be explained by the laxity of the laws, or the indisposition of the people to enforce them. "Where God pro- nounces the death penalty, man apolo- gizes for the crime, then lightens the penalty, then abolishes it, and at last legalizes the offense. This modern drift bodes no good, and in the end can only bring disaster to the family and the state." I. Holiness o£ the Priests, c. 21, 22. We pass over chapters 21 and 22 with a remark or two, as they treat of the same subject as the preceding chap- ter except as it applies to the priests. While all Israel, as Kellogg says, was called to be a priestly nation and holy to Jehovah in life and service, "this sanctity was represented in degrees successively higher in each of its three divisions, the people, the priest, and the high priests," like the three-fold di- vision of the tabernacle, the outer cou t, the holy place, and the Holy of Holies. The principle still holds good, in that special privileges place him who en- joys them under special obligations to holiness of life. Christians, in other words, should not merely be equally correct in life with the best men of the world, but more — they should be holy. And within the Church, those who oc- cupy official positions or who are other- 94 LEVITICUS 23 : 3-14 wise elevated above their fellows, are under the more stringent obligations of life and work. Questions. 1. What kind of government was that of Israel? 2. How would you account for much of the disorder and lawlessness in so- called Christian nations? 3. What will bring this to an end? 4. Have you tried to answer the Ques- tions asked under the head of "Princi- ples Involevd" ? 5. What peculiar obligation of con- duct lies upon Christians, and why? FEASTS OF THE LORD Chapter 23 There is nothing more affecting in all this legislation than the provision God makes for the physical happiness and the temporal welfare of His people. He wants them to rejoice if only they rejoice in Him. (Phil. 4:4)- This chapter sets this forth. Compare the Revised Version and ob- serve that the word in verse 2_ is "set feasts," or, "appointed seasons." Why are they called "set feasts of the Lord"? is it not because He ap- pointed them, and because He would be glorified in them? What other title do they receive (2) ? When "holy con- vocations" are mentioned we think of public gatherings at the tabernacle, or. later on, at the temple ; but these were commanded only for the three occas- ions, the passover in the spring, and the feast of weeks (Pentecost), and atone- ment in the autumn (Exodus 34:22). Probably, therefore, the other convo- cations were local gatherings crystal- lized afterwards in the weekly syna- gogue. I. The Weekly Sabbath, v. 3. What is the first feast mentioned (3)? Although the weekly Sabbath is included among these appointed sea- sons, yet it is distinguished from them by the fresh heading of verse 4. and by verses 37 and 38. It is indeed an appointed season, but dating from the creation of man, and not here first pre- scribed. It is in this sense a kind of germ of all the other appointed sea- sons. How is the sanctity of the weekly Sabbath expressed in the Revised Ver- sion? What was prohibited on this day? Did this prohibition extend only to oustide work, or what we would call in our day business affairs? Do you remember what was taught previously about the two reasons for the weekly Sabbath? A memorial of God's rest in creation it was, and yet also a memorial of redemption (Exo- dus 31:13; Deut. 5:15). While the redemption specifically in mind is the Jews' deliverance from Egypt, yet it is a type of our spiritual deliverance from sin through Christ. The original Sabbath rest of God, in which man participated, was marked by sin, so that the whole creation be- came "subjected to vanity" (Romans 8 : 20). God could not rest in this state of things, and began a work of new creation. The object of this is the restoration of that Sabbath rest which thus was interrupted ; hence, the week- ly Sabbath looked forward as well as backward. 2. The Passover and Unleavened Bread, vv. 4-8. The feasts of the passover and un- leavened bread we met in Exodus, but here we learn how the latter shall be- gin and end with a holy convocation, and be characterized by the omission of "servile work." This last seems to re- fer to labor in the field and otherwise, outside of the home. The spiritual meaning of these two feasts we have considered. Through the slaying of the lamb and sprinkling of its blood Israel secured deliverance from Egypt, and by eating its flesh strength for the journey before them, ihe unleavened bread, however, had more than an historic reference. Leav- en is the type of evil or moral cor- ruption, and its removal signifies that the redeemed nation must be a holy and separate people. 3. The Sheaf of the Firstfruits. vv. 9-14. In connection with the two feasts just named, what further ceremony is established (10, 11)? With this what ofterirfg should be presented (12, 13)? What prohibitions are entailed (14)? We have here a preliminary feast of the harvest. The waiving of the sheaf of the first-fruits indicates that the whole harvest to follow belonged and was consecrated to God. Until this action was taken they were not at lib- erty to use the harvest. In this we have another symbol. Israel is God's firstborn among the na- tions (Exodus 4:22"), of the redeemed earth. She is the earnest of the re- demption of all these nations — the be- ginning of the world's harvest, which shall be realized in the millennial age. And the idea is not exhausted yet, as we judge by i Cor. s_: 7, 8. Christ our passover was sacrificed for us, and the sheaf of the firstfruits in His resurrection was presented unto God 23:15-43 LEVITICUS 95 as a type of the resurrection of all His people (I Cor. 15 : 20). 4. Pentecost, or the Feast of Weeks, w. 15-21. How long after the presentation of the sheaf of the firstfruits came the next feast (15, 16)? What should be offered on this day (17-20)? With what should these loaves be baked (17) ? What was the design of this offering (17) ? Because this feast came on the fiftieth day after the presenta- tion of the sheaf of the firstfruits, it is called the Feast of Pentecost, from the Greek numeral meaning fifty ; and the i, ^ed we could be to the noises preceding New Year's Day, or the 4th of July, or Thanksgiving Day, if only the blowing of the horns were an act of worship in recognition of the goodness and faithfulness of God ! 6. The Day of Atonement, vv. 26- 32. The Day of Atonement has been con- sidered in chapter 16. Coming at this season of the year it demonstrated the complete rest brought in, both for God and His people, through the expiation of their guilt. How were the people on this day to express penitence for their guilt (27) ? (Cp. Is. 58:3-7; Zech. 7:5.) What penalty followed the absence of such penitence (29) ? How do these great truths of sin, repentence, expiation, rest, apply to the people of all ages? 7. The Feast of Tabernacles, vv. 33-43. This is the greatest of the feasts When did it begin, what is it called, and how long aid it last? On what two days were "holy convocations" called ? What reference to the complete harvest is found in this enactment (39) ? With what unusual feature was this feast to be celebrated (40) ? What did the dwelling in booths com- memorate (42, 43) ? As the passover typified our redemption through Christ, the unleavened bread our feeding upon Him for strength, the first sheaf His restoration from the dead, Pentecost the descent of the Holy Ghost, or the spiritual ingathering of the first fruits of the world's harvest in the forma- tion of the church, so the Feast of labernacles is thought to typify the completion of that harvest in the final ingathering of the elect at the end of the age. Then all that are Christ's shall either rise from the dead or be translated to meet Him in the air at the second coming (i Thess. 4: 13-18). The eighth day after the feast is a type of that new week ushered in by the millennial age, when the earth and 96 LEVITICUS Ch. 25 all that is therein shall experience the rest promiseu to the people of God (Zech. 14; 16; 21). Questions. 1. Quote Phil. 4 : 4. 2. What feast may be said to be the "germ" of all the others? 3. To what does the weekly rest day look forward? 4. Of what is "leaven" always the type in Scripture? 5. Of what is the sheaf of the first- fruits the type ? 6. Of what is the Feast of Weeks the type as compared with that of the first-fruits ? -. What was the great month of the Jewish year, and why? 8. Give the name, history and typi- cal significance of the greatest of the feasts. THE SABBATIC AND JUBILEE YEAES Chapter 25 Considering the limited scope of this work, we pass over chapter 24, to give more attention to the subject of the present chapter, which, is closely connected with that of the "feasts" or "appointed seasons." The Sabbatic Year. It deals first with the Sabbatic year (1-7). From what were the Israelites prohibited in the seventh year (4)? How much further did the prohibition extend (5)? But while there should be no sowing, pruning or reaping for the year, nevertheless were all the spontaneous produce of the land to be a waste (6, 7) ? What may have been God's object in this law? Agricultural science recognizes that a periodic rest of land is of advan- tage, particularly where it is difficult to obtain fertilizers in adequate amount. But there must have been a deeper reason here, and we wonder whether the enactment was not in- tended as a discipline in faith to- wards God, teaching the Israelite that man does not live by bread alone (Cp. vv. 20-22; with Deut. 8:3). Then may not another thought have been to impress him that his right to the soil and its produce came from God ? We can see also how such an enactment would curb selfishness and covetous- ness, and place the rich and the poor periodically on the same level. It has, of course, some symbolical and typical aspects as well, which will be con- sidered later. The Jubilee Year. The chapter deals in the next place with the Jubilee year (8-12). In what month, and on what day did it begin (9) ? What name was given to this day? By what ceremony was it in- troduced ? What was the proclama- tion on this day (10)? Was it also a Sabbath for the land (11)? Then, did two Sabbath years come in imme- diate succession? A question may arise as to how a new year could begin in the seventh month. But the answer is that Israel had two kinds of years. What might be called its religious year, began with the Feast of the Passover in the spring (Exodus 12), while its civil year began with the day of atonement in the fall. Liberty Proclaimed. One feature of the "liberty" of the Jubilee year concerned the redemp- tion of the land (vv. 12-27:23, 24). In that year what must be returned to every man who had suffered a loss of it (13)? WTiat was the basis of value in the purchase and sale of land (15. 16)? Since the possession must revert to the original holder in the year of Jubilee, it had only just so much value as there were years and crops intervening between the time it left his hand and the next Jubilee. What was the purpose or effect of this law (17)? A''hat was its basis, or in other words, why could not the land be sold in perpetuity, but must be re- turned to its first holder (23)? Observe from this that in Israel, under the theocracy, there was no such thing as either private or communal ownership of the land. The owner was Jehovah, and all any man could buy or sell was the right to its produce, and that only for a limited time. The Kinsman Redeemer. The law of the kinsman redeemer is an interesting feature of this subject (25-28). If one for reasons of poverty was obliged to sell his land, whose duty was it to redeem it for him did his circumstances permit (25) ? Might the original possessor himself redeem _ it (26)? Observe that the basis of price (27) was that referred to above. Ob- serve also, that if it could not be re- deemed in either case, then it must re- turn to him at the Jubilee (28). Exceptional Cases. The exception as to walled cities is peculiar (29-34). If a man sold a. dwelling there, might he ever get _ it back again (29) ? If the opportunity vras not availed of, what then (30) ? 26 : 3-39 LEVITICUS 97 Did this apply to other than walled cities (^31) ? Was there any excep- tion as to the owners of dwellings in walled cities (32) ? The reason for exempting houses in walled cities seems to be that there wai no land here which might be used agriculturally for man's support. In the case of unwalled towns or vil- lages it was otherwise, hence the ex- ception there. The inhabitants of such towns or villages were the cultivators of the soil, and their houses belonged to their farms. The case of the Le- vites is explained by the fact that ac- cording to the divine command, earlier recorded, they had no other possession than their houses. The Question of Slavery. The question of slavery comes again before us in this chapter (vv. 39-55). What kind of a slave is referred to in v. 39, voluntary or involuntary? A Hebrew or an alien? What difference must be made in his case? How did the Jubilee year effect him (40, 41)? What other kind of slave is allowed for in vv. 44, 45 ? Provided that a Hebrew sold him- self to an alien, what then (vv. 47- 49)? We wonder at Jehovah permitting slavery. But if we carefully consid- ered the laws governing it in Israel, we must have see" how different it was from modern lavery, how just and equitable, and even how desirable for those whose ciicumstances made it necessary. We shall see also that these laws had such an educational power as to altogether banish slavery from the Hebrew people. The Typical and Symbolical Aspect. The Sabbatic year and Jubilee year are the last two members of the Sab- batic system of septenary periods all of which have a typical significance. Each brings out some aspect of re- demption through Christ, and all com- bined form a progressive revelation in type of the results of Christ's work for the world. These last two periods began on the great Day of Atonement in which all Israel was to afhict their souls in peni- tence for sin ; and on that day they both began when the high priest came out from within the veil, where, from the time of offering the sin-offering, he had been hidden from the sight of Israel. Both also were ushered in with a trumpet blast. We have in both a type of the final repentance of Israel in the latter days, and their re-estab- lishment in their own land, of which all the prophets speak. The earlier restoration from their Babylonian cap- tivity was doubtless prefigured here as well ; and yet the ultimate reference must be to that event still in the future -S. II : 1 1. The World Fulfilment. The type, however,' reaches beyond Israel and includes the whole earth. See Peter's reference in Acts 3: 19-21, when Jesus Christ the heavenly High Priest shall come forth and when the last trumpet shall sound and He shall appear "the second time without sin unto salvation" (Heb. 9 : 28 ; Rom. 8 : 19-22). Questions. 1. Name four practical reasons for the Sabbatic year. 2. When did the civil year of Israel begin ? 3. Who owned the land of Israel? 4. Can you explain the exemption of "walled cities"? 5. What effect has God's law about slavery had upon that institution among the Hebrews? 6. On what day of the year did the Sabbatic and Jubilee years begin ? 7. Of what are both these years a type ? 8. How far beyond Israel's history does the type of the Jubilee year ex- tend? THE GEEAT PEOPHEGY Chapteb 26 This chapter opens with injunctions (vv. I and 2), which practically cover the first table of the law, and then follow (i), promises of blessing in the case of obedience (3-13) : (2), warn- ings of judgment in case of disobe- dience (14-39) ; and (3), a prophecy of ultimate repentance and restoration to divine favor in the latter days. The Promised Blessings, vv. 3-13. These blessings include (i), fruit- ful seasons (3-5) ; (2), internal se- curity (6-8) ; (3), multiplication of numbers and the increased harvest necessary to support them (9-10) ; and (4), the abiding presence of God with them (11-12). All these promises are based on and grow out of their origi- nal redemption from Egypt and God's covenant with them at that tim? (13). Warnings of Judgment, w. 14-39. The judgments are first spoken of in general terms, and include physical disease, bereavement, famine, conquest and dispersion (14-17) ; Then there follow, as Kellogg shows 98 LEVITICUS 2G : 40-27 : 33 four series of warnings, each condi- tioned on the supposition that they did not repent as the result of the preced- ing experiences. Each series is pref- aced by the formula, "/ ivill pumsh you seven times more for your sins" fvv. i8, 21, 24, 28). The thought is that each new display of impenitence on Israel's part shall be marked by in- creasing severity. Notice (i), that the rains will be withheld (ig-20): (2), wild beasts will destroy their children and cattle {22) ; (3), war, pestilence and famine shall follow_ (25-26) ; (4), all these calamities will come upon them with increasing terror, so that they shall eat the flesh of their sons and daughters, and their city shall be- come waste and their land desolate to that extent that their enemies shall be astonished at it. Moreover,_ they will be scattereu among the Gentile peoples U2-33)-. _. , . The importance of this prophecy is that all the later prophecies concerning the judgments upon Israel are a kind of application of it to the later condi- tions. It is also an epitome of Israel's history from the death of Joshua, say, until the present time. This chapter, is of great importance as proof of the divine origin of the Bible. We have here an evidence of foreknowledge, and therefore, of the inspiration of the Holy Spirit, which cannot be gainsaid. Repentance and Restoration. vv. 40-46. The word "If" at the beginning of verse 40 is in the R. V. "And." It thus becomes a positive statement of God that Israel shall confess her iniquity and be humbled before Him ; and that in consequence, the Lord will remem- ber His covenant with Jacob (42). These words had a partial fulfilment in the return from the Babylonian cap- tivity, but this did not exhaust the prophecy. Israel again forgot Jehovah and committed her greatest sin in cru- cifying her Messiah. As the result her people are now scattered among the nations, and her land is desolate. Nevertheless, God's covenant with her fathers is not forgotten. The promises to her were renewed after the return from Babylon with reference to events that shall take place in her history at the end of this age (Zechariah 12:8- 14 and 13: i). See also Paul's epistle to the Romans (chapter 11:2 and 25- 20"). Observe that the promises for the future pertain to the land as well as the people of Israel (42). Compare Luke 21 : 24. The inference is clear that Israel shall not only be restored to God in repentance through faith in her Messiah, but she shall also be re- stored to Palestine, whose fruitfulness will be greater than ever. Questions. 1. Give a general outline of this chapter. 2. What blessings are promised on Israel's obedience? 3. How does this chapter prove the divinity of the Bible? 4. How does verse 40 become a posi- tive statement ? 5. Have you read Romans 11? VOWS AND TITHES Chapter 27 We have in this closing chapter a supplement to the whole book. Hith- erto we dealt with obligations and du- ties resting on all Israelites alike, but now we come to vows of an additional and voluntary character. (Deut. 23 : 22.) Persons Might be Vowed, vv. 1-8. The thought is, that persons might be vowed for service in the sanctuary : but since service could not be found for so large a number, and especially for young children, who might be vowed, there might be a money equiva- lent for them. This equivalent, which was to be paid into the treasury of the sanctuary, was determined by the labor value of the person vowed as based on sex and age. It was always low enough not to burden the poor. Domestic Animals Might be Vowed. vv. 9-13. If the animal were suitable for sac- rifice, it might be accepted for the service ; but if otherwise, the priest must set a price on it for which it might be sold by the owner and the money placed in the treasury. In this case one-fifth more was to be added to the price, as a check perhaps, on rash- ness in vowing. Exclusions from Vow. vv. 26-33. Houses and fields might be vowed (14-25), upon the same principles as the foregoing. But three kinds of prop- erty could not be vowed, the first- lings of the beasts (26) ; a "devoted thing," in the sense of an _ accursed thing like the property in Jericho, (28, 29 compared with Joshua 7:17); and "the tithe of the land" (30). The reason for these prohibitions was that these things already belonged to God and hence their human pos- sessors had no right to them. I'here is a serious matter here in the LEVITICUS 99 devotement or accursing of human beings, but we postpone its considera- tion till we meet with a conspicuous application of the principle at a later period. Law of the Tithe. The "tithe" was one of the things be- longing to God in any event, and which could not be voluntarily vowed. This is specially interesting as rais- ing the question whether the tithe is binding upon Christians at the present time. In our judgment it is not ; but that does not mean that Christians may give according to impulse or caprice, since the New Testament lays down the principle of giving a fixed portion of our income to the Lord as He hath prospered us. (i Cor. i6:i, 2; 2 Cor. 8 : 7-9.) It is customary under the Gospel to leave much to the individual conscience regarding the details of worship and conduct, which, under the Mosaic law was regulated by rule. Paul gives the explanation in Galatians 4 : 1-5. Christian Vows. Has a vow of any kind a place in the practical life of Christians? It seems not forbidden in the New Testament, but neither is it approvea. As Kellogg says, "the true concep- tion of Christian life and duty leaves no room for a promise to God of what is not due, inasmuch as through the transcendent obligation of grateful love to Him for our redemption," everything is due. (2 Cor. 5 : 14, 15.) The question is not speculative, since it constitutes one of the distinctions between Romanism and Protestantism. The Romish theory of works of supere- rogation comes in here, and closely as- sociated with it, the doctrine of pur- gatory. Here is the germ of the celi- bate life of the clergy, of sisterhoods and monasticism, the tendency of which is towards legalism on the one hand anu moral declension on the Other. (Gal. 4:9; Col. 2:16-23). Questions. 1. What particular kind of vows is dealt with here ? 2. For what service were persons vowed ? 3. What properties could not be vowed, and why? 4 Quote I Corinthians 16:1-2. 5. Is a vow normal in the Christian life ? LAW OF THE TITHE (Abridged from "The Expositor's Bible.") The "tithe" or the dedication of the tenth of one's possessions to God, is a practice of antiquity, and a question arises as to whether the obligation is still resting upon those who would serve God in this dispensation? An answer was given in the last lesson, but it is desirable to enlarge upon it. While we hear nothing of the tithe in the first Christian centuries, it came into practice in the 4th century, and later on was established as a law of the church for some centuries. The modern spirit has become more and more averse to it, until under the present voluntaryism it has seemed likely to disappear altogether. In consequence of this there has been a revival of interest in it of late as necessary for the maintenance and ex- tension of the church, those who would revive it holding that the prin- ciple is still binding on the Christian. In settling the question, it is to be remembered that the moral obligation is one thing and the legal another. Morally it is our duty to set apart for God a fixed proportion of our income, but the precise proportion is a subject on which the New Testament is silent, hor the moral obligation see i Corin- thians 16: I, 2, where no reference, is made to the legal obligation. If the tithe had been still binding as to the letter, this would have been the place for the apostle to have mentioned it. As a matter of fact, it is commonly foimd in the New Testament, that the individual is left at liberty regarding the details of worship and conduct as compared with conditions under the Mosaic law. (Gal. 4:1-5.) One author however, calls attention to a matter of importance not com- monly considered in the discussion of this subject. For example, the people of Israel were under a theocratic gov- ernment, where God Himself ruled, where the whole system of law was divinely instituted and supposed to be divinely executed. When thus carried out this system would have prevented excessive accumulation of wealth in the hands of individuals, as we have seen in the consideration of earlier chapters of this book. There would thus have been secured an equal distribution of property, such as the world has never seen, and doubtless never will until the millennium. Under such circum- stances it would have been possible to exact a certain proportion of income for sacred purposes with a certainty that it would have worked with per- fect fairness to all. But with us it is different. Wealth is unequally distributed in our economy, and no law of the tithe could be made to work as in Israel. lO the poor it would be a heavy burden, and to the 100 LEVITICUS-NUMBERS Ch.l rich a tax so small as to amount to ex- emption. The poor man would some- times be required to take bread out of the mouths of wife and children, while the millionaire would still have thou- sands to spend in luxuries. The lat- ter might often more easily give nine- tenths of his income than the former one-twentieth. While, therefore, the law of the tithe would not seem to be binding upon us as to the letter, let us not forget that from the moral point of view it is still in force. It forbids the Christian to give simply according to impulse or caprice. He is to lay by in store as the Lord hath prospered him. Let there be systematic giving to the Lord's work under the law of a fixed proportion of gifts to income, and under the inspira- tion of the memory of God's grace to us (2 Cor. 7:9), and the Lord's treas- ury will never be empty, nor will the Lord Himself be robbed of His due. Questions. 1. Is the "tithe" a Biblical concep- tion only.? 2. What is the difference between the moral and legal obligation in this mat- ter? 3. Why could the tithe operate suc- cessfully in Israel? 4. Why not in our system of politi- cal economy? 5. What obligation of giving rests on Christians? NUMBEES NUMBEE AND OEDEE TEIBES Chapters 1-4 OF THE A secondary name for Numbers might be "The Book of the Journey- ings" since it gives the story of Israel from Sinai to the arrival on the border of Canaan. Examine verse i and per- ceive that the time covered by Exodus and Leviticus was not more than four- teen months, while that of Numbers is o\er thirty-eight years. You will doubt- less find a map in the back of your Bible which will aid in mastering this book. The journey will be seen to be first northwest as far as Kadesh, then south to the fork of the Red Sea, and finally northwest as before, around the land of Edom to Moab. We will keep this geographical out- line in mind, considering first the prin- cipal events at Sinai before they start, then what occurred between Sinai and Kadesh, and finally between Kadesh and Moab. "The Book of the Murmurings." The book might be called the book of the "murmurings" as well as "jour- neyings," for it is pervaded with a spirit of disobedience and rebellion against God, justifying the abstract given of the period in Psalm 95 : ro. While annals of many powerful na- tions of this period are entirely forgot- ten, these of a comparative handful of people are preserved and that too, not- withstanding their ungrateful spirit, be- cavise of the relation they bear to the redemption of the world through Jesus Christ. This accounts for the Divine long-suffering towards them, and all the exhibitions of Divine love the book contains. We have rehearsed this be- fore, but it is well to keep it in mind as we pursue our studies. Read also i Cor. 10, to discover how the'r history is a kind of object lesson illustrating GoQ s dealings with us in a spiritual sense. (Synthetic Bible Studies.) I. The Tribes Numbered, c. i. What was Moses commanded to do, and when was he commanded to do it (i, 2) ? What people were thus to be numbered, and why (2, 3) ? Compar- ing d. and 16, what description is given of the "heads" of houses who were to be with Moses and Aaron in this mat- ter? "Renowned" means them that were called out of the different tribes for leadership ; and "princes" stands for the same thing. These were usually the oldest son in each tribe after the manner of the nomads of the East to-day. On what basis was the numbering conducted (18)? This reference to "pedigrees" is important, as showing the care taken about genealogies. This was to keep the Aaronic order intact, but especially as a provision for trac- ing the descent of the Messiah through Judah. Which tribe was the most numerous (27) ? Can you recall how this ful- fills Jacob's prophecy _ (Gen. 49)? What prophecy of his is fulfilled in verses 32-35? What was the sum of the enrolment (46) ? What an in- crease from the seventy-five who went down into Egypt 215 years before I 2:1-5: 31 NUMBERS 101 And yet this did not include the women and children, nor the old men, nor the tribe of Levi ! It is estimated there were two and a half millions in all. Aoout the Levites. Wliat direction is given concerning them (47-49) ? What were they to do, and where were they to camp, and why (50-53) ? 2. The Tribes Arranged, c. 2. What was the rallying point for each family in the camp (2) ? We do not know the colors or forms of these en- signs, but possibly they were copied after Egypt minus their idolatrous symbols, and were of a fan-like form maae of feathers, shawls, etc., and lifted on long poles. Some think they weri symbols borrowed from Jacob's blessing on the tribes, and that Judah's ensign was a lion, Benjamin's a wolf, and so on. Perhaps the color was de- termined by the precious stone repre- senting the tribe in the high priest's breastplate. Were the tribes, other than the Le- vites, allowed to pitch their tents near the tabernacle (2) ? Which tribes took the lead on the march (3-9) ? What seems to have formed the central com- pany (17)? 3. The Levites' Service, cc. 3, 4. What genealogy is given at the open- ing of this chapter (1-4)? What shows the subordination of the rest of the Levites to the family of Aaron (6, 7) ? Give the history of the choice of this tribe in verses 12, 13. Who chose them? In substitution for whom? On what ground were the latter taken by the Lord? On what different principle were the Levites numbered from the other tribes (15)? Can you give a reason for this? Name the three sub-divisions of this tribe (17). What was the particular place and charge of each (23, 25, 26; 29, 31; 35, 36, 37)? Who was Eleazar and what official po- sition had he (32) ? Compare i Kings A 14; 2 Kings 25:18. What location was assigned Moses and the family of Aaron (38) ? Why was a new reckoning of all the males to be made (40-46) ? How much was the ransom money (47) ? (A shekel was about equal to 60 cents.) What was the age limit of Levitical service (4:3)? Compare 8:23-26. What precautions were necessary in the case of the Kohathites (15)? Compare also 17-20. What carrying work was assigned the Gershonites (24-26) ? Which of the sons of Aaron had the immediate charge of them (28) ? What was assigned the Merar- ites (31, 22)? What word in verse 32 indicates that an inventory was kept of all the little things that nothing might be lost? What a lesson this teaches as to God's regard for the de- tails of His service, and His interest in trivial things. What a strong light it flashes on the meaning of obedience. Questions. 1. What three-fold geographical di- vision of Numbers might be made? 2. What secondary name might be given to the book; and why? 3. Interpret "renowned" and "princes." 4. How many Israelites in the gross are supposed to have come out of Egypt ? 5. Give an illustration of obedience in this lesson. OTHEE PEELIMINAEIES Chapters 5: 1-9: 14 What command is given Moses in chapter 5:1-4? What is the next command, and where has this previously been treated (5:5-10)? It must not be supposed that such repetitions are merely such. '1 here is always a reason for the repe- tition which the context will commonly disclose. I. The Trial of Jealousy, 5: 11-31. The trial of jealousy, contains some new features to which attention should be called. As usual, get the facts in mind by a process of questioning, be- fore attempting to generalize upon them. ihe law provides for jealousy in a husband whether he has good ground for it or not (12-14). What is he to do under the circumstances (is)? What preparations shall the priest make (16-18)? Then follows the ad- juration of the woman and her assent to it {22), and after this the actual test of her conduct {27, 28). The law was given, as a discourage- ment to conjugal unfaithfulness on the part of a wife, and as a protection from the consequences of a wrong sus- picion on the part of her husband. "From the earliest times, the jeal- ousy of Eastern people has established ordeals for the detection and punish- ment of suspected unohasity in wives. And it has been thought that the Is- raelites being Ijiased in favor of such usages, this law was incorporated to free it from the idolatrous rites which the heathens had blended with it. Viewed in this light, its sanction by Divine authority in a corrected form exhibits a proof at once of the wisdom 102 NUMBEES Chs. 6-8 : 26 and condescension of God." — Bible Commentary. 2. The Law of the Nazarite, c. 6. This chapter is new in some re- spects. It concerns the vow of the "Nazarite," from a Hebrew word which means, to separate, fhis was a volun- tary consecration of the person such as we studied about under "vows" in a former lesson. He has a strong im- pulse towards a holy life, and re- nounces certain worldly occupations and pleasures to that end, for a given period. What is the first thing marking his separation (3, 4)? The second (s) ? The third (6-8) ? Suppose the vow in this last respect were accidentally vio- latea (9-12)? After the period of the vow is terminated, what is the proced- ure (13-20) ? The reasons for these restrictions are obvious. Wine inflames the pas- sions and creates a teste for undue in- dulgences. As a shaven head was a sign of uncleanness (Lev. 14:8, 9), so the long hair symbolized the purity he professed. It kept him in remem- brance of his vow also, and acted as a stimulus for others to imitate his piety. Contact with a dead body, as we have seen, disqvialified for God's Service, hence his avoidance of it. 3. The Aaronic Blessing. Observe the doctrine of the Trinity foreshadowed in the three-fold repeti- tion of the Name "Lord" or Jbhovah ■ — three Persons and yet but one God. Observe their respective offices. The Father will bless and keep us ; the Son will be gracious unto us ; the Spirit will give us peace. Observe the last verse. It is not the name of man that is put upon them, not even Moses' name nor Aaron's, but God's own Name, "/ will bless them." 4. The Princes' Offerings, c. 7. Who were these princes (2) ? What was the first offering they brought (3)? Why were none given the Kohathites (9) ? (Compare for a violation of this rule 2 Samuel 6:6-13). What other offerings did they present and for what purpose (84-88) ? What shows the voluntary nature of these offerings (5) ? There are two or three practical lessons here. In the first place, an example to wealthy Christians to gen- erously support and further the work of the Lord. Secondly, an encourage- ment to believe that while in the great matters of worship and church government we should adhere faith- fully to what God has revealed, yet in minor details liberty may be left to the means and convenience of the people. Moses would not have ac- cepted and used these gifts, but God relieved his embarrassment, from which we infer that other things may be done without a special warrant if they are in the right direction, and in general harmony with God's will. Where were the wagons obtained ? Did they bring them from Egypt, or did Hebrew artisans construct them in the wilderness ? The latter inquiry suggests that some of the offerings in this chapter may not have come en- tirely from the individual "prince," but have represented the general con- tributions of the tribe. 5. The Lamps and the Levites, c. 8, The last verse of the preceding chap- ter seems to belong to the present one. What great honor was accorded Moses? Though standing outside the vail he could hear the voice of God within (Exod. 25:22). Compare John 14 : 21. What is now communicated to Moses (1-4)? "It was Aaron's duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1-19.) And the course he was ordered to follow was first to light the middle lamp from the altar fire, and then the other lamps from each other — a course symbolical of all the light of heavenly truth de- rived from Christ, and diffused by his ministers throughout the world." — Bible Commentary. 6. Consecrating the Levites. What cleansing process was or- dained (6, 7) ? What offerings re- quired (8) ? Who were to lay their hands on the Levites (10) ? Perhaps some of the first-born did this, thus in- dicating the substitution of the Le- vites in their place. What was the next step in their consecration (11)? The word for "offer" in this verse is "wave," and the probability is that some such mo- tion was made by the Levites in token of their giving themselves to God and then being given back again to the nation for His service. (Compare verses 14-19.) What seeming contradiction is there between verses 24 and 4:3? The probable explanation is that at the earlier age they entered on their work as probationers and at the later as fully equipped servitors. At the age of fifty were they to entirely cease labor, or is there an intimation in verse 26 that lighter tasks were as- signed them ? 9:1-10:36 NUMBERS 103 7. A New Passover Law, 9: 1-14. What is -the command in verses 1-5? It may seem strange that any com- mand should be given in this case, till we recall that Israel was still in the wilderness, and the institution of the Passover only implied its being observed in Canaan (Exodus 12:25). To have it observed under present conditions required a special command. rJut the circumstance is spoken of here to introduce the case next re- ferred to (1-14). What is that case (6-8) ? What special provision is made for it (9-1 1) ? Questions. 1. What reasons can you give for the law of jealousy? 2. How are Divine wisdom and con- descension shown in that law ? 3. Give your conception of a Naza- nte. 4. Explain the restraints he was to observe. 5. Learn by heart the Aaronic bene- diction. 6. What precious doctrine does it unfold ? 7. What practical lessons are taught by chapter - ? 8. What is symbolized by the light- ing of the lamps ? SINAI TO PAEAN Chapters 9 : 15-10 : 36 The people had been at Sinai for about a year (compare Exod. 19:1). They were refreshed after their Egyp- tian servitude. The law had been given, the tabernacle erected, and the means and method of approach to God had been revealed. Thus had they entered on a course of moral and re- ligious training which inspired them with a conviction of their high destiny, and prepared them to begin their jour- ney to the promised land. The events of this lesson revolve around the initial step of this journey, and include the following : (i) Directions about the guiding cloud (9 : 15-23). (2) Directions about the trumpets (10 : i-io). (3) Record of the first three days (11-28). (4) Moses' request to Hobab (29- 32). (5I Moses' prayer (33-36). The Cloud. We have sufficiently considered the subject of the cloud (Exod. 13). Of what was it the signal (17) ? To what was its action equivalent (18) ? What indicates their strict obedience to this signal (22, 23) ? The Trumpets. The Egyptian trumpets which called their votaries to the temples were short and curved like ram's horns, but these of Moses, to judge by those represented on the arch of Titus, were long and straight, very much like our own. Of what, ana how were they to be made (2) ? What was their purpose (2, 3) ? How many different calls were represented (4-7) ? To whom was the use of the trumpets restricted (8)? Observe verse 9, and compare chap- ter 31:6 and 2 Chronicles 113:12. The sounding of the trumpets on the eve of battle was a solemn and re- ligious act, animating the hearts of those engaged in a righteous cause. it was a promise also, that God would be aroused to aid with His presence in the battle. Hobab, the Brother-in-Law. Probably this relative of Moses re- mained during a part of their encamp- ment at Sinai, but it was natural that as they started north, he should like to remain in his own neighborhood and with his own people. But why Moses should have impor- tuned him to remain with them as a guide when they had the "cloud" for that purpose, is a question. The an- swer seems to be that the cloud sho-.ved the general route, but did not point out minutely where pasture, shade and water were to be obtained, and which were often hid in obscure spots by the shifting sand. Then too, detachments of the Israelites may have been sent off from the main body. Hobab meant more to them than a single individual, for he was doubtless, prince of a clan, and hence could render considerable service. Notice the motive Moses places be- fore him (29), and the reward he promises him 1:^2), and yet, it does not influence him favorably, if we may so interpret Judges 1:16, and i Samuel 15:6. Preachers will find a text for a gos- pel sermon in these words of Moses. They are : (i) A confession: "We are jour- neying" ; (2) An invitation: "Come thou with us" ; (3) A promise: "We will do thee good" ; (4) A testimony: "The Lord hath spoken gooa concerning Israel." 104 NUMBERS 11 : 1-34 Questions. 1. About how long had Israel re- mained at bmai? 2. What five events are included in this lesson? 3. How would you interpret the trumpets on the eve of battle? 4. How explain Moses' request of Hobab? 5. Can you give a homiletic outline of Numbers 10 : 29? MURMUEING AND SEDITION Chapters 11-12 1. A Complaining People, 11:1-3. Fatigue of travel, desolate physical surroundings, disappointment at the length of the journey and other things brought about discontent. The Re- vised Version says the people began to speak "evil in the ears of the Lord." What is represented as the effect on the Lord (i)? How was it ex- pressed by Him ? What shows the locality in which this "murmuring" chiefly occurred ? The nature of the "fire" is not stated, and there is some question whether it was an external burning, as in the case of Nadab and Abihu, or an internal one in the na- ture of a consuming fever, though the circumstances favor the first view. The allusion to the extremities of the camp, put with that to the "mixed multitude" of verse 4, indicates to some that the discontent originated among the Egyptian followers of Is- rael, however it may have been par- ticipated in by the latter ultimately (4). In their distress to whom did the people resort, and with what re- sult (2) ? 2. Heavenly Provision, 11:4-9. For what did the people long (5), and what did they loathe (6) ? How is it described, and how prepared or used (7-9) ? "The resemblance of the manna to coriander seed was not in the color but in the size and figure ; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of bak- ing into cakes, that it could not have been the natural manna of the Ara- bian desert, for that is too gummy to admit of being ground into meal. In taste it is said (Exodus 1^:31) to have been like 'wafers made with honey,' and here to have the taste of fresh oil. The discrepancy in these statements is only apparent ; for in the former the manna is described in its raw state; in the latter after it was ground or baked. The minute de- scription given here of its nature and use, was designed to show the great sinfulness of the people in being dis- satisfied with such excellent food, fur- nished so plentifully and gratuitously." - — Bible Commentary. 3. Aid for Moses, 11: 10-30. Who now is complaining, and why (11-15)? We can sympathize with Moses, but can we justify him? How does God answer him (16, 17)? The Jews believe this to be the origin of the Sanhedrin, the highest court in Israel, so often named in the New Tes- tament, and yet it may have been only a temporary expedient. When God said, "I will come down" He doubtless meant not by a visible local descent, but by the tokens of His divine operations (17). By the "Spirit" is meant the Holy Spirit, only His person is not referred to but His gifts or influences (Joel 2:28, John 7:39). Some of the heavenly-be- stowed qualities of leadership which had been given Moses would in like manner be distributed to them. What relief is promised the people (18) ? How does the language show, that the blessing would turn into a curse (19, 20). How does even Moses show incredulity in this (21, 22) ? And how is he rebuked (23) ? 4. The Plague of Quails, 11:31-34. These quails (v. 31) were on their migratory way from Egypt, when the wind drove them into the camp. When the text says they fell over the camp "about a day's journey," it means, that there was a countless number of them. When it says they fell about "two cubits high," the statement is that the level of their flight was two cubits above the earth. Being exhausted with their journey they could fly no higher, and so were easily caught. How swiftly did the punishment fall on the people (33)? "The probability is that their stomachs, having been long inured to manna (a light food) were not prepared for so sudden a change of regimen of which they seem to have partaken to so intemperate a degree as tn produce a general surfeit. On a former occasion their murmurs for flesh were raised (Ex. 16) because they were in want of food. Here they proceeded, not from necessity, but lustful desire ; and their sin, in the righteous judgment of God, was made to carry is own punishment." Kibroth-hattaavah means, "the grave of lust" (see margin), which indicates that the deaths were confined to those who indulged immoderately. Chs. 12-14 NUMBERS 105 5. Miriam and Aaron's sedition, c. 12. What was the occasion of this sedi- tion (i) ? Judging by the order of the names, who may have been the leader in it? What testimony is borne to Moses (3)? May this obervation have been made because Moses took no no- tice of the reproaches of his relatives, leaving his vindication to God ? Have we any other instance of an inspired penman eulogizing himself when cir- cumstances seemed to demand it (2 Cor. 11:5; 12:11, 12) ? What shows that the divine interpo- sition on Moses' behalf was open as well as immediate (4, s) ? How does God indicate a difference of degree in the gifts and authority of His servants (6-8). "Mouth to mouth" means with- out an interpreter or visionary symbols and "dark speeches," without parables or similitude. The "similitude" of the Lord" cannot mean His face or es- sence (Ex. 3? : 20 ; John i : 18 ; Col. 1 : 15) but some evidence of His pres- ence of another character (Ex. 33:2; 34:5)- What punishment fell on Miriam (10)? Why not on Aaron? Perhaps because his offense was not so great, or because leprosy would have inter- rupted or dishonored the holy service he performed. How did Aaron express penitence (11)? How did Moses show a con- ciliatory spirit (13)? Nevertheless what continued humiliation must his sister endure (14, 15)? Questions. 1. In what two ways may the "fire" of chapter 11 : i be interpreted? 2. What shows the supernatural character of the manna of verse 8? 3. Why was it so minutely de- scribed ? 4. What deep spiritual lesson is sug- gested in verse 25 ? 5. How would you interpret the phrase "two cubits high" of verse 31 ? 6. What is the physical explanation of the plague, verse 33? 7. How would you harmonize verse 8 with other Scriptures? 8. Why was not Aaron punished as well as Miriam ? THE CJRISIS AT KADESH- BAENEA Chapters 13-14 The unbelief exhibited at Kadesh- barnea, and the divine comment on it invest the transaction with great sig- nificance. The people had faith to sprinkle the blood of atonement (Ex. 12:28), and to come out of Egypt (type of the world), but had not faith to enter their Canaan rest. Therefore, though redeemed, they "grieved" Je- hovah for forty years. Compare the chapters of this lesson with Deut. i : 19-40; I Cor. 10:1-5; Heb. 3:12-19; 4: 3-11. Outline of the Chapters. In the lesson we have : (i) God's command to Moses and his execution of it (13: 1-20). (2) The work of the spies (21-25). (3) Their report to Moses, Aaron and the congregation (26-33). (4) The effect on the congregation (14:1-10). (5) Tehovah s threat (11, 12). (6) Moses' intercession (13-19). (7) Jehovah's answer and decree of chastisement (20-38). (8) The presumption and punish- ment of the people (39-45). Matters to be Noted. (i) By comparing Deut. i : 23, it will be seen that the proposition about the spies came from the people them- selves, God granting their request both as a trial and punishment of their un- belief. Led by the pillar of fire and cloud they might have entered and conquered the land without any recon- naissance of it. (2) Kadesh (13:26) is usually iden- tified with Kadesh-barnea mentioned in 32 : 8, and since the researches of Henry Clay Trumbull (1884) there has been little doubt about it. (3) According to Neh. 9:17. the unbelief of the people actually went the length of nominating a "captain" to lead them back to Egypt, demon- strating the wisdom of the decree that debarred that generation from enter- ing the promised land. (4) Remember the two winesses for God (14:6), often referred to after- wards, and reflect on the arguments they present (7-9). If Jehovah's word be true as to the land, may we not be- lieve it as to His ability to bring us in? By what divine interposition only where the lives of these witnesses pre- served (10) ? (5) Moses' intercession is another of the great prayers of the Bible. See the boldness of his faith in the argu- ments he employs. For whose honor is he most concerned (13-16)? What promise does he quote (17, 18)? vV^here in previous lessons was this commented on ? What precedent does Moses rely upon (19)? (6) Do not pass by the prophecy of V. 21. How much of human hopes are wrapped up in these words I Primarily 106 - NUMBEES Clis, 15-19 they mean that the report of God's doings at that time would spread over all the land magnifying His name, but their ultimate application is to the millennium and beyond, as we shall see. (7) How perverse the conduct of the Israelites, who, shortly before, were afraid that, though God was with them, they could not get possession of the land ; yet now they act still more fool- ishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated. Questions. 1. Give the outline of this lesson by chapters. 2. With what other location is Ka- desh identified, and on whose author- ity chiefly? 3. iiave you read Neh. 9: 17? 4. Name the two faithful witnesses for God, chapter 14: 6. 5. Name two great prayers of the Bible. 6. How would you interpret the prophecy of verse 21 ? 7. What illustrates the foolishness of Israel at this crisis? THE WILDERNESS WANDEEINGS Chapters 15-20 "The wilderness was part of the nec- essary discipline of the redeemed peo- ple, but this was not true of the years of wandering. The Red Sea, Marah, Elim. Sinai were God's ways in Israel's development and have their counter- part in christian experience ; but from Kadesh-barnea to the Jordan all is for warning, and not imitation (i Cor. 10: i-ii; Heb. ^: 17-19)- There is a present rest of God, of which the Sab- bath and Canaan were types into which believers may and therefore should im- mediately enter by faith, but alas, too many christians never enter into it, and in a spiritual sense their carcasses fall in the wilderness. It is remark- able, that just when the people are turning in unbelief from the land, God should be giving directions (as in c. 15) for their conduct when they should enter it ; but this is grace, and illus- trates God's purpose in human redemp- tion always." — ScoHeld Bible. It is not for anything in us that God has redeemed us in His Son, but for the magnifying of His own Name, and hence he has the same reason for keep- ing us saved to the end that He has for saving us at the beginning. Read here Ro. 11 : 29 and Phil, i : 6. The Chief Events. The chief events of this section are the rebellion of Korah and his associ- ates (16, 17), the death of Miriam and Aaron (20), and the miracle at Meri- bah (20), interspersed with particular laws and regulations of a Levitical chapter (15, 18, 19). 1. The Laws and Regulations, c. 15. (i.) Note that the sin of ignorance needs to be atoned for as well as other sins (15: 22-29), and God in His grace has provided for it. Christians who talk about possessing sinless perfection need forgiveness for such talk, for it is sin. (2.) Note the difference between ignorant and presumptuous sins, and the illustration furnished of the latter (30-36), compare also Ps. 19: 12, 13. The law of the Sabbath was plain, and this transgression of it very ag- gravated. Remember in the punish- ing that Jehovah was acting not only as Israel's God, but King. Israel was a theocracy, whose Sovereign was Jeho- vah, which is not true of any other na- tion. This offense was not only a vio- lation of a divine command in the ordi- nary sense, but a violation of the law of the realm. It was as Sovereign that God gave this order to execute the man. 2. The Great Rebellion, cc. 16, 17. Who were its chief leaders (i)? How many joined, and who were they (2) ? What was their grievance and their argument (3) ? What test is pro- posed by Moses (5-7) ? How does he describe the ambition of Korah (8-1 1) ? What indicates that the rebellion of the other leaders was instigated by jeal- ously of the supremacy of Moses (12- 14)? How is God's wrath expressed (21)? Ana His punishment (32-35) ? What exhibition of popular passion follows (42) ? Its punishment (49) ? How does Aaron's action (48) typify Christ? This controversy required a decisive settlement, for which reason, as we see in the next chapter, a miracle was wrought. In a word, what was that miracle ? 3. The Ordinance of the Red Heif- er, c. 19. Among the regulations of this section that of the red heifer stands out with peculiar distinctness. Was the heifer to be presented by an individual or the whole congregation (2) ? This indicates that it was to be used for the general good. What must be its color? Just why is not known, unless it be in opposition to the super- Chs. 20, 21 NUMBERS 107 stition of the Egyptians who sacrificed red bulls and oxen, but never red heif- ers or cows which were sacred to their goddess Isis. What ritualistic action of the priest showed that he was presenting an ex- piatory sacrifice (3, 4) ? How does v. 6 suggest the ordinance for cleansing the lepers? (Lev. 14:4-7.) The subsequent verses of the chapter show the uses to which this "water of separation" was to be applied. For example, in case of a death. — "As in every family which sustained a bereave- ment, the members of the household became defiled, so an immense popula- tion, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition." We need to remember that the de- filement here to be remedied as, in some other cases we have met with, implied no moral guilt but had only a ceremonial and typical significance. It was part of that system which God would teach Israel, and through Israel the whole world, the essential nature of holiness. 4. The Miracle at Meribah, c. 20. If you compare v. i with vv. 22 and 23, and then chapter 33 : 38, you will see that between the last verse of the preceding ana the first verse of this chapter "there is a long and unde- scribed interval of Z7 years." In other words, "in this book only the most im- portant incidents are recorded, and these are confined chiefly to the first and second and the last years of the wanderings in the wilderness." Where were the people now (i)? This was their second arrival there after an interval of 38 years (compare Deut. 2: 16). The old generation had nearly all died, and the new was now encamped here with the view of soon entering Canaan. We need not suppose that during all this time the people moved about in a compact mass without any employment or object, but that their life was simi- lar to nomads generally. What event occurred at Kadesh at this time (i)? What physical neces- sity arose (2) ? How did the people deport themselves (3-5) ? Where as usual, did their leaders take refuge (6) ? What were they commanded to do (8) ? What "rod" is meant (com- pare 17: 10)? How is the hasty and passionate conduct of Moses illustrat- ed (10)? Compare Ps. 106:33. He had been directed to speak to the rock, but what did he do? How were the leaders rebuked (12)? Contrast this miracle with the one in Ex. 17:5-7. The rock in both in- stances typified Christ (i Cor. 10:4); but Christ once smitten, needs not to be smitten (crucified) again. Moses' act not only displayed impatience and perhaps vain glory, but (in type) made of none effect one of the most vital doctrines of grace. The believer from from whom the divine blessing has been withheld through sin needs not another sacrifice. It is for him to confess his sins according to i John I : 9, and receive cleansing and for- giveness. This is the symbolism of speaking to the rock instead of smiting it a second time. Questions. 1. How do the wanderings of Israel differ from their experience in the wil- derness from a Scriptural point of view? 2. Give the chief events of this les- son? 3. Is ignorance counted a sin? 4. How did Israel in its government differ from every other nation? e State from mejnory what you know about the ordinance of the red heifer. 6. Do the same of the miracle at Meribah. THE JOUENEY EENEWED Chapters 20: 14-21: 35 1. Preparation for the Journey, 20: 14-29. Israel prepared to renew the jour- ney, what now does Moses do (14-18)? In what spirit does Edom meet this re- quest (18:20)? For the reason Israel was not permitted to force a passage through Edoni, see Deut. 2: 1-8. What event in Israel's history takes place at this juncture (23-28) ? In what sense was this a chastisement on Aaron (24)? Who succeeded him (26 : 28) ? (Note the manner in which this incident is used in Is. 22:20-25). Compare Heb. 7 : 23-25. A tomb has been erected near the spot where Aaron was buried. 2. Fightings and Fears, c. 21. What event is narrated in the open- ing of chapter 21 ? We wonder why this discomfiture of Israel at the first was permitted, but perhaps to teach them the lesson of their weakness and of dependence solely upon God (Ps. 44:1-8. The phrase "utterly destroy" (2) might be rendered by "devote." In what earlier lesson was this sub- ject of devotement considered? What prolongation of their journey was necessitated by Edom's refusal 108 NUMBERS Chs. 22, 23 (4) ? What effect had this on the peo- ple? What previous cause of mur- muring was renewed ( %) ? What chas- tisement followed (6) ? What effect had it (7)? How did God provide for their deliverance (8:9)? In what way did this show that the deliverance was not the effect of nature or art, but of God's power and grace? How is it used in the New Testament as a type of our salvation from sin through Christ? (See John 3:14, 15.) How did this "brazen serpent" subsequently become a snare to Israel? (See 2 Kings 18:1-4.) "That part of the desert where the Israelites now were — near the head of the gulf of Akaba — is infested with reptiles of various kinds, particularly lizards, which raise themselves in the air, and swing from branches ; and scorpions which lying among long grass, are particularly dangerous to the bare-legged, sandaled people of the East. The species that caused so great mortality amongst the Israelites cannot be ascertained. They are said to have been fiery, either from their bright color, or the inflammation their bite occasioned." — Bible Com- mentary. In studying the verses that follow it will be desirable to have a good map. Note what is said (14) about the book of "The Wars of the Lord" as indicating a writing of some sort of which we have little record. The words following to the end of verse 16 are apparently a quotation from this book, and presumably inserted to de- cide the position of Arnon. What discovery was made near this point, and how was it celebrated (17, 18) ? What country did the Israelites now obtain by right of conquest (21- 32)? Questions. 1. How does this lesson teach that trials sometimes come for our good? 2. Quote John 3:15, 16. 3. Why is "fiery" used of the ser- pents? 4. What ancient historical writing is quoted in this lesson? BALAAM AND HIS PEOPHECIES Chapters 22-24 I. The Historical Setting, c. 22. In what neighborhood are the Is- raelites now camped (i)? Where is this located? Who was the king of this people (4)? What effect on him was wrought by Israel's victories over his neighbors (2-4) ? What plan of defense other than war does he adopt (S. 6)? Balaam's History and Character. Balaam is a mystery. He comes from Mesopotamia where the knowl- edge of the true God lingered after it had been lost in the other parts ,of the known world. He is one of the group containing Melchizedec and Job, who testified that although Jehovah was now revealing Himself peculiarly to the Hebrews, yet He had not left Him- self without witnesses in the other nations. Not only Balaam's history but His character is a mystery, some thinking him a saint, and others a charlatan. Probably he was between the two, wor- shiping God ostensibly and yet serving himself where the temptation was strong, as it seems to have been in this case. Examine v. 13 as an illustration where his answer conceals the reason for the divine prohibition while it shows a willingness to go if only he could get permission. When that permission is obtained (20), it is an instance where God gave up a man to his own lust without ap- proving it (22), while he proposed to over-rule the wrong desire for the furtherance of His ov/n will. It is one thing to serve God and another to ziiill- ingly serve Him. For the ulitmate fate of Balaam, compare c. 31:8, and for inspired comments on his character, 2 Peter 2: 16 and Jude 11. The Dumb Ass Speaking. Some say that verses 22-35 represent merely a version and not an actual oc- currence, but this seems inadmissible in the middle of a plain history. That the ass may have been uttering sounds like a parrot, without understanding them is probable, but the tenor of Peter's language strengthens the conviction that we are dealing with an external act. But why does not the prophet show astonishment at the phenomenon? He may have done so, without a record of it being made, or the lack of it may be explained by the engrossment of his mind with the prospect of gain, for Peter speaks of "the madness of the prophet." 2. The Disappointed King, c. 23. Balak prepared these altars and of- fered these sacrifices (23 : 1-3) in hon- or of Baal, the god of his country, but in whose honor did Balaam intend them (4) ? And yet how is his super- stition mingled with the true worship? Compare 2 Kings 18:22; Isa. 17:8; Jer. 11:13; Hosea 8:11. How does the prophet express the truth that no charms or demoniacal Ch. 24 NUMBERS 109 power can avail against God's purposes (8) ? How does verse g, last part, harmonize with what we have learned about Israel previously? (Compare Ex. 19:5; Lev. 20:24 and Deut. 33: 28). How does the prophecy show not only Israel's separateness but greatness (10)? Do you recall Gen. 13: 16 and 38:14? , ,. , When Balaam says, Let nie die the death of the righteous," he is still re- ferring to Israel. The Hebrew word for "righteous" is Jeshurun, another name for the Israelites. And the prophet's meaning is that as they were blessed above others, not only in life but in death, because of their knowl- edge of the true God, he desired to have a part with them. But his desire was not very strong, in which he rep- resents a large class in the world who wish for the salvation of Christ, and yet never accept it by receiving and confessing Him. God's Unchangeable Grace. In the second prophecy (18-24), how is the unchangeable purpose of God's grace expressed (19)? Compare how this principle in Israel's case still main- tains, and applies to believers on Jesus Christ in this dispensation. The fol- lowing will aid: i Sam. 15:29; Mai. 3:6; Ro. 11 : 29 ; Titus 1:2; Heb. 13:8; James 1:17, etc. How does verse 21 show that this divine purpose toward Israel is one of grace? Does it say that there was no iniquity in Israel, or simply that God took no cognizance of it ? But does His non-cognizance of it mean that He never chastised Israel for it? On the contrary, we have seen Him chastising Israel continually as she has provoked it. What then do these words mean? They mean that God neither has seen, nor shall see any iniquity in Is- rael that shall cause Him to change His original promise to Abraham and discard them as a nation from the place of privilege He has intended for them. This promise to Abraham is based on His original promise of the redemption of man in Gen. 3:15. This promise is unalterable, and depends not on man's goodness, but on God's truth and honor and grace. That is not to say that it has no effect on human character, and that mankind never will become good as the result of it, but only that its source is heavenly love and not earthly conduct. John 6 : 37- 40; Ro. 4:4-8: 8:28-39; Eph. 2:1- 10 ; I Peter i : 3-9 ; i John 5 : 9-13. 3. The Great Prophecy, c. 24. At what conviction has the prophet now arrived, and .with what effect on his conduct (24:1)? What was the feeling in his heart, do you suppose ? Look at Deuteronomy 23 : 5 for an answer. One wonders why God should use such a man as a prophet of good for His people, but before He ordained a regular line of prophets. He was pleased to reveal His will instrumen- tally through various persons. Christians are sometimes solicitous to be "anointed for service," as though that were the highest or only fruit of the new life. But while not disparag- ing the aim but encouraging it in its proper place, let us be humbled by the thought that God can get service out of bad as well as good men when He pleases. There is a higher aim for the Christian, and that is to "walk worthily of the Lord unto all pleasing" (Col. i : 10). When one is doing that he is not likely to come short in service. The prophecy of Balaam is arranged as poetry in the Revised Version. "The redundant imagery of verses 5 to 7, depicts the humble origin, rapid progress and great prosperity of Is- rael." With what king and kingdom is Is- rael compared (7) ? The Amalekites are meant, the most powerful of the desert tribes, a common title for whose kings was "Agag," like "Pharaoh" or "Caesar." What does Balaam say of the future of Israel (8) ? With what effect on Balak (10, 11)? How does the next prophecy particularize (14)? Who do you suppose is the ulitmate fulfilment of the word "him" in verse 17? It may mean the nation of Israel, but doubt- less it is identical with the "star" and the "sceptre" of the same verse, whose application is Christ. That is not to say that the prophet knew this, but only that the event proves it. He only saw some great one coming out of Israel, not knowing whom, but we know whom in the light of the New Testament. Compare Gen. 49: 10; Ps. no; Matt. 2:2. Of course, David was an approximate fulfilment of the words, and did the things referred to in verses 17 and 18, but in the com- pletest sense the reference is to Christ, ana especially at His second coming, see Is. 59:20; Ro. 11:25-29. What other national fate is predicted as well as Amalek (21)? What great nation would ultimately deport the Kenites (22)? What ultimately would be its history (24) ? "Chittim" or "Kittim" is an earlier name for Greece and some of the other western lands bordering on the Mediterranean, par- ticularly Italy. What finally would be- come of the conqueror of Assyria (24) ? Compare for some of the fulfilments 110 NUMBERS Chs. 25-30 of these prophecies Ex. 17:14; i Sam. 15:1; Judges 1:16; 4:11, 16, 17 ; 2 Kings 15 : 29 ; Dan. 2 : 36-45 ; 5 : 7. 3, etc. The Assyrians were over- thrown by the Greeks under Alexander and his successors, and afterwards by the Romans who conquered the Greeks. The Romans, however, are yet to be overthrown with the son of perdition at their head, by the second coming of Christ to set up His kingdom on the earth through restored Israel. Some of these things we shall learn more about later on, but in the meantime what a sweep there is in this vision of Balaam ! Little did he know the mean- ing of it all ! Questions. 1. With what group of men may Balaam be classed and why? 2. What is your impression of his character? 3. What two ways are there of serv- ing God? 4. What shows the unusual incident of the ass historical? 5. What is the explanation of 23 : 21 ■? 6. What is a higher aim for a saint than merely service? 7. Give the common title of the kings of Amalek. 8. Apply the words of 24:17 and tell why. 9. What territory is defined by "Chit- tim"? 10. What is the sweep of Balaam's prophecy ? BALAAM'S SCHEME AND ITS CONSEQUENCES Chapters 25-31 We are not through with the "hire- ling" prophet. We find him referred to in three places in the New Testament. 2 Peter 2: 15 speaks of his "way," Jude II of his "error" and Rev. 2: 14 of his "doctrine." His w-ay is that which characterizes all false teachers, viz : making a market 'of their gifts. His error lay in failing to see the principle of the vicarious atonement by which God can be just and yet the justifier of believing sin- ners (Ro. 3:26). In other words, he felt that a holy God must curse such a people as Israel, knowing only a natural morality. His doctrine, which con- cerns us more particularly just now, refers to his teaching Balak to corrupt the people whom he could not curse (compare 25:1-3 with 31:16). — Sco- field Bible. 1. Harlotry and Idolatry, c. 25. Into what sin did the people fall (i) ? This fall in morality was soon followed by what fall in religion (2, 3) ? Baal was a general name for "lord" and "peor" for a mount in Moab. The real name of this lord of the mount was Chemosh, whose worship was cele- brated by the grossest obscenity. What punishment fell on them (4, 5) ? Capital punishment in Israel meant that the victim was first stoned to death or otherwise slain, and then gibbeted. "The heads of the people" means the chief leaders in the outrage. Verse 6 speaks of a flagitious act in connection with this disgraceful con- duct, promptly revenged by whom (7) ? What reward to him follows (12, 13)? What judgment had come to Israel (8) ? What judgment does God order upon the Midianites (17, 18)? 2. Second Numbering, c. 26. What new command is now given Moses (i, 2) ? The probability is that the plague just mentioned had swept away the last of the older generation and hence the census. This census was necessary to pre- serve the distinction of families in con- nection with the distribution of Canaan soon to take place. By comparing the numbers with those of chapter i, it will be seen that divine judgments had reduced the ranks of some of the tribes which had been particularly disobedient, while others had been increased so that Israel still continued about the same in num- bers at the close of this period of thirty-eight years as at the beginning. What was the total diminution ? Before passing to the next chapter observe verse 64 and note that its statement must not be considered ab- solute. For, besides Caleb and Joshua, there were alive at this time Eleazar and Ithamar, and in all probability a number of Levites, who had no partici- pation in the defections in the wilder- ness. The tribe of Levi, having neither sent a spy into Canaan, nor being in- cluded in the enumeration at Sinai, must be regarded as not coming within the range of the sentence ; and there- fore would exhibit a spectacle not witnessed in the other tribes of many in their ranks above sixty years of age — Etible Commentary. 3. A Brief Glance at Chapters 27 to 30, We pass over the request of the daughters of Zelophehad (27: i-ii), the injunction to Moses (12-14), and the ordination of Joshua (15-23), as re- quiring no explanation under the cir- cumstances. The same may be said about the offerings (chapter 28) whose repetition was necessary doubtless be- Ch. 31 NUMBERS 111 cause a new generation had sprung up since their enactment, and because the people would soon be settled in the land where they could be observed. 4. The Midianites Judged, and Ba- laam Slain, c. 31. What is practically the last com- mand Moses received from God (i, 2)? The Midianites, as may be recalled, were descendants of the marriage of Abraham with Keturah, and occupied the east and the south-east of Moab. They were the chief actors in the plot to seduce Israel into idolatry, by which it was hoped Jehovah would withdraw His blessing from them and permit their enemies to triumph. Were the plan successful it would mean in so far the defeat of God's purpose for the redemption of the nations through the instrumentality of Israel as we have already learned. An understanding of this fact is necessary to preserve this chapter from misinterpretation. A Religious War. Who were to be avenged according to Jehovah (2) ? And who according to Moses (3) ? How interesting to per- ceive here another illustration of the identification of God with His people ! They have the same cause, the same friends, and the same enemies. Com- pare Acts 9:4, 5. And note another circumstance equal- ly strange as the world considers things ; viz : the preparation for death enjoined upon Moses ! Were these Midianites his own enemies merely, one would expect him to be exhorted to forgive them and thus "die in peace with all the world.' But being God's enemies, the most appropriate close of his earthly career would be to execute God's judgment upon them. Are there not lessons here for the peace advocates of this century? While sympathizing with them in many things, yet if they expect wars to cease until God has had a final settlement with the wicked nations of the earth, they are yet in the primary class of Bible instruction. "Some Things Hard to be Under- stood." The faith of some will stumble at things in this record, but a deeper knowledge of God makes all plain, and our duty is to trust Him until that knowledge comes. (i) The slaying of the males (7), was in accordance with the divine prin- ciple in all such cases, as shown in Deuteronomy 20: 13. In this instance, however, the destruction seems to have been only partial, if we may judge by Judges 6 : i and the following verses. Perhaps this is explained by the cir- cumstance that only those families were slain who were in the neighborhood of the Hebrew camp or had been ac- complices in the plot. Many may have saved themselves by flight. (2) The slaying of Balaam (8) raises a question when we compare the state- ment with chapter 24 : 25. Perhaps he changed his plan about returning home after starting, and remained among the Midianites for the evil purpose already spoken of ; or, learning that Israel had fallen into the snare laid, he may have returned to demand his reward from Midian. His judgment was just in consideration of his sin in the light of special revelations received from God. (3) The killing of the women and children (14-18) will stagger us till we remember that Moses' wrath was not an ebullition of temper, but an expres- sion of enlightened regard for the will of God, and the highest interests of Israel. By their conduct the women had forfeited all claims to other treat- ment, especially in view of the sacred character of this war. As to the male children, it is to be remembered that a war of extermination required their destruction. We will deal with this subject more fully when we come to the broader illustration in the destruction of the Canaanites in Joshua. (4) Observe the declaration in verses 48-50, especially the last clause of ^.0. Here we have an astonishing miracle witnessing to the interposition of God in this whole matter, and in so far silencing every objection raised on the ground of cruelty and injustice. Com- pare here the opening verses of Psalm 44, and other similar places. These judgments of God on sin and diso- bedience should open our eyes to its nature, should cause us to tremble at the fear of it, and adore the grace which has given such guilty souls as we a sin bearer in Jesus Christ. Questions. 1. How is Balaam spoken of in the New Testament, and by whom ? 2. Define the meaning of Baalpeor. 3. Define capital punishment in Is- rael. 4. What „was the need for this cen- sus? 5. Which tribe had the most of the older men at this time, and why ? 6. Who were the Midianites, and where were they located ? 7. What justifies their punishment? 8. What comment on the universal peace theory does this lesson contain ? 9 What particular circumstance 112 NUMBERS 32:1-35:5 shows God's approval on the extermi- nation of these enemies? GETTING KEADY FOE CANAAN Chapters 32-34 1. Reuben and Gad's Choice, c. 32. What was their choice of possessions, and on what ground was it made (i- 5) ( What suspicion of their motive possessed Moses (6-15)? What assur- ance is given him (16-19) ? How is the matter closed (20-27) ? What charge does Moses transmit to his successors (28-32) ? 2. Review of the Journey, c. 33- The following from the Bible Com- mentary is useful : "This chapter may oe said to form the winding-up of the nistory of the travels of the Israelites, tor the following chapters relate to matters connected with the occupation and division of the land. "As several apparent discrepancies will be discovered on comparing the records here with Exodus, and the oc- casional notices of places in Deuter- onomy, it is probable that this itinerary comprises a list of only the most im- portant stations in their journeys; those where th-y formed prolonged en- campments, and whence they dispersed their flocks and herds to pasture on the plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab." At whose authorization was this record made (2) ? Thus was estab- lished the truth of history, thus a me- morial of God's marvelous work on Israel's behalf preserved for all gen- erations. For additional light on verses 3 and 4, consult the Revised Version. "As there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (Deut. 1:2) the record here must refer to a different visit to Kadesh. The first was when they left Sinai in the second month (c. 1:2; c. 13:20), and were in Kadesh in August (Deut. 1:45), ana 'abode many days' in it, and mur- muring at the report of the spies, were commanded to return into the desert 'by the way of the Red Sea.' The ar- rival at Kadesh, mentioned in this cata- logue, corresponds to the second so- journ at that place, being the first month, or April (c. 20: i). "Between the two visits there inter- vened a period of 38 years, during which they wandered hither and thither, often returning to the same spots, as the pastoral necessities of their flocks required." When did Aaron die, and at what age (38, 39) ? What command is re- newed to Moses (50-53) ? What warn- ing accompanies it (55, 56) ? 3. The Boundaries, c. 34. It is diiificult to trace these boundary lines on the map, especially those on the sourth, and students must be re- ferred to Bible dictionaries on the sub- ject. In the meantime, it is clear that Is- rael never entered on the possession of all this territory, even in the golden era of David ana Solomon. That they will do so in the millennial age there can be no doubt. Questions. 1. How would you explain certain discrepancies between these chapters and other parts of the Pentateuch ? 2. How is the truth of this history established? 3. What explanation might be given of the 18 stations and only 11 jour- neys ? 4. Has Israel ever entered on pos- session of all her territory? 5. Is she likely to do so? THE CITIES OF THE LEVITES AND CITIES OF EEFUGE Chapter 35 We may conclude our exposition of Numbers with this chapter, as the final one contains no difficulties not dealt with in previous lessons, or that are not explained in the text itself. I. The Cities of the Levites, vv. 1-5. "As the Levites were to have no domain like the other tribes, they were to be distributed throughout the land in certain cities appropriated to their use ; and these cities were to be sur- rounded by extensive suburbs. "There is an apparent discrepancy between vv. 4 and 5 with regard to the extent of these suburbs ; but the state- ments refer to diiferent things — the one to the extent of the suburbs from the walls of the city, the other to the space of 2,000 cubits from their ex- tremity. "In point of fact, there was an ex- tent of ground, amounting to 3,000 cubits, measured from the wall of the city. One thousand were probably oc- cupied with out-houses for the accom- modation of shepherds and other serv- ants, with gardens, or oHveyards. And these, which were portioned out to dif- ferent families (i Chron. 6:60), might 35 : 6-29 NUMBERS 113 be sold by one Levite to another, but not to any individual of another tribe (Jer. ^2:7). The other two thousand cuibts remained a common for the pasturing of cattle (Lev. 25:34)." — Bible Commentary. 2. The Cities of Refuge, vv. 6-29. The remarks which follow, taken from the same source as the preced- ing, will furnish a general introduction to an a alysis of the text : "The practice of Goelism — i. e., of the nearest relation of an individual who \, as killed being bound to demand satis- faction from the author of his death, existed from a remote antiquity (Gen. 4: 14; 27: 45). "It seems to have been an established usage in the age of Moses ; and, al- though in a rude state of society it is a natural principle of criminal juris- prudence, it is liable to great abuses. The chief of the evils inseparable from it are, that the kinsman, who is bound to execute justice, will often be precip- itate, little disposed, in the heat of pas- sion, to discriminate between the pre- meditated purpose of the assassin and the misfortune of the unintentional homicide. "Moreover, it had a tendency not only to foster a vindicative spirit, but, in case of the Goel being unsuccessful in finding his victim, to transmit ani- mosities and feuds against his descend- ants from one generation to another. Thij is exemplified among the Arabs in the present day. The Humane Object. "This practice of Goelism obtained among the Hebrews to such an extent that it was not expedient to abolish it ; and Moses, while sanctioning its con- tinuance, was directed to make special regulations, which tended to prevent the consequences of personal ven- geance, and, at the same time, to afford an accused person time and means of proving his innocence. "This was the humane end contem- plated in the institution of cities of refuge. There were to be six, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the bor- der. They were appointed for the bene- fit, not of the Israelites only, but of all resident strangers." Analysis of the Text. How many of these cities were there (6)? For whom appointed? From among what other cities ? What im- portant qualification is made in verse II ? And what further one in verse 12? How were these cities arranged with reference to the Jordan (14)? "On this side Jordan" should be rendered beyond Jordan, and the idea is that three were specially for the accommo- dation of those tribes which so recently had elected to stay on the east side of the river. Was this refuge limited to the Israelites (15) ? The Avenger of Blood. What three cases of premeditated murder are mentioned in verses 16-18? What three in verses 20 and 21 ? What name is given him whose duty it was to slay the murderer (19)? The word "revenger" or avenger (see v. 12), is the translation of the Hebrew word Gaal. from which comes Goelism. It means a kinsman, the nearest of kin. It was he, only, who could perform this office. In the case of premeditated murder was there any escape for the guilty? But in the case of unpremeditated mur- der what protection did these cities provide (22-24) ? What was the method of operation (24, 25)? vVhat condition was necessary for the man-slayer to observe (26-28) ? "Once having reached the nearest city, for one or other of them was within a day's jour- ney of all parts of the land, he was secure. But he had to 'abide in it.' His confinement was a wise rule, de- signed to show the sanctity of human blood in God's sight, as well as to pro- tect the man-slayer himself, whose presence in society might have pro- voked the passions of the deceased's relatives. But the period of his release from confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious considera- tion about their own mortality." We meet this subject again in Deu- teronomy 19 and Joshua 20, all of the passages put together furnishing rich material for a Bible reading or a ser- mon on the cities of refuge as A Type of Christ. They are a type (i> In their origin, since they were divinely ordained. (2) In their necessity, for without them there was no hope for the pur- sued. (^) In their accessibility, for being on both sides of the Jordan, and within a day's journey of all parts of the land, they might be easily reached. (4) In their security, for the man- 114 NUMBEES slayer once received within their walls could not be assailed. (5) In their applicability, for they were designed for all, Jew and Gentile, friend and alien, without distinction. Any atale to use such an outline will not need to be reminded of the New Testament Scriptures which parallel the different divisions. In worl