(Continued from p. 323 of Vol. 50)

3.-KEEPING THE PASSOVER

Passing over the narrative of the plagues in Egypt, we now arrive at "one plague more," the tenth and last, in connection with which we shall consider the passover.

In Hebrews 11, where certain acts of Moses are selected for special approval, the keeping of the passover is put to his credit. This is emphasized when, speaking of all Israel, it says "they" crossed the Red Sea. It does not say "they" kept the passover, but that Moses kept the passover (ver. 28). This suggests that in this divine summary the Spirit calls attention to the fact that Moses understands the situation confronting Israel because of the holiness of God. He perceives the possibility of their destruction. Consequently he brings his influence to bear upon them and succeeds in guiding them on to the ground of safety. Thus we may not only envision him causing the elders to convey to the people the instructions of God, but watching to see that every family in Israel obeys those instructions and takes the way that insures escape from the doom that threatens them:"He kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them." He has travail of soul for others. Hence on the night when the strength of Egypt is laid low, Moses not only avails himself of the wisdom that devises a plan to "put a difference" between the Egyptians and Israel, but watches that all Israel does likewise. Therefore God lays at his door the praise for the security of the people. What an honor! And how it brings to light the painstaking thoroughness of the man, the faithfulness in which God delights, and which He knew from the outset would characterize His servant. Israel is now a people redeemed by the blood of the paschal lamb, in the month Abib,"the beginning of months." They make a good start. They are now on a redemption footing that is the basis of all God's after-dealings with them. And as such they are committed to obedience. And it is as thus redeemed, as nourished by the lamb roast with fire, and equipped as travelers, they depart from the land of bondage for the land of Canaan.

We now ask the reader to consult "Lectures on the Tabernacle," by S. Ridout; or "Typical Teachings of Exodus," by E. Dennett, for an exposition of that part of the story beginning with the passage of the Red Sea in chapter 14, and concluding with the giving of the manna in chapter 16, while we pass on to that occasion in the life of Moses when he furnishes water to a parched and complaining people.

4.-THE SMITTEN ROCK

It is a time of severe trial for Moses. He is being blamed by Israel for its lack of water. Since their emancipation he is their burden-bearer. With meekness he suffers their reproaches, while again and again he brings relief to them in their trials. But in the day of adversity all this is not only forgotten, but the responsibility for that adversity laid at his door. They have the temerity to accuse him of having ensnared them by holding out false hopes to them. How quickly they have forgotten the rigor of the bondage that made them groan, and the sting of the lash without appeal! So menacing has become their attitude, a smouldering resentment that threatens to burst into the flame of mob violence, that he tells God, "They be almost ready to stone me!" What ingratitude and cowardice!
Under such circumstances as these, we can see how helpless would have been the polished graduate of Egypt, and how necessary had been the protracted, day-in-and-day-out training of forty years in the desert. What would Moses have done now had he not learned to know God intimately and to wait upon Him continually? To whom could he have turned? Well for him and well for Israel was it that he cried to God, for only He could have told him what to do-as He did.

Moses is instructed not to argue with nor upbraid the people. Much less is he to justify himself. What is he to do? He is to do them good, he is to minister refreshment to them. Not always does God give this counsel. When Israel acclaims the golden calf, when they affront God in their midst, and cast off His authority, refusing to heed His commands, an attempt to refresh them would have been irreverent. But in the present case the course to be taken is that of a gracious ministry. Consequently, accompanied by the elders, he smites the rock, and it gives water to the thirsty,

We recollect an instance of this way of working many years ago. A faithful brother, discriminated against by a clique, was permitted, through the firmness of a few gracious and wise men, to minister the Word where a goodly number of believers were assembled. But a measure of constraint prevailed. Yet it was a wonderful lesson in the school of God to observe how suspicion began to give place to interest, and how faces began to light up with understanding and glow with gratitude as the brother poured into their spirits the good Word of God. In this way was the working of the flesh stopped, and the name of the Lord glorified.

In concluding this paper, let us note that it is said this ROCK "which followed" Israel (it was always available) was Christ. It represented His gracious readiness to minister among His people. Thus are we at liberty and instructed how to interpret it in the light of the gospel. Once was He smitten for us, not merely co put away our sins, but by the gift of the Spirit to refresh us in communion with Himself, and even make us vessels of blessing to others. Thus, in the days of His flesh, our Lord tells a desolate woman He could put in her a fountain of living water, springing up into eternal life – rising to its source. Thus would the affection be conducted to God the Father and to His Son Jesus Christ.

We know from the lips of our Lord how this living water may flow from our "inward parts" to the thirsty all around us (John 7:37-39). – R. J. Reid.

(To be continued in next number, D.V.)