Then we have the reason of both these significant observances laid down.--"And thou shalt show thy son in that day, saying, This is done _because of that_ which the Lord did unto me when I came forth out of Egypt." And again, "It shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage.

And it came to pa.s.s, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man and the first-born of beast; _therefore_ I sacrifice to the Lord all that openeth the matrix, being males; but all the first-born of my children I redeem."

The more fully we enter, by the power of the Spirit of G.o.d, into the redemption which is in Christ Jesus, the more decided will be our separation, and the more whole-hearted will be our devotedness. The effort to produce either the one or the other, until redemption is known, will prove the most hopeless labor possible. All our doings must be "because of that which the Lord hath done," and not in order to get anything from Him. Efforts after life and peace prove that we are, as yet, strangers to the power of the blood; whereas the pure fruits of an experienced redemption are to the praise of Him who has redeemed us. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of G.o.d: not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which G.o.d hath before prepared that we should walk in them."

(Eph. ii. 8-10.) G.o.d has already prepared a path of good works for us to walk in; and He, by grace, prepares us to walk therein. It is only as saved that we can walk in such a path. Were it otherwise, we might boast; but seeing that we ourselves are as much G.o.d's workmanship as the path in which we walk, there is no room whatever for boasting.

True Christianity is but the manifestation of the life of Christ, implanted in us by the operation of the Holy Ghost, in pursuance of G.o.d's eternal counsels of sovereign grace; and all our doings previous to the implantation of this life are but "dead works," from which we need to have our consciences purged just as much as from "wicked works." (Heb. ix. 14.) The term "dead works" comprehends all works which men do with the direct object of getting life. If a man is seeking for life, it is very evident that he has not yet gotten it. He may be very sincere in seeking it, but his very sincerity only makes it the more obvious that, as yet, he has not consciously reached it.

Hence, therefore, everything done in order to get life is a dead work, inasmuch as it is done without life--the life of Christ, the only true life, the only source from whence good works can flow. And, observe, it is not a question of "wicked works;" no one would think of getting life by such. No; you will find, on the contrary, that persons continually have recourse to "dead works," in order to ease their consciences, under the sense of "wicked works," whereas divine revelation teaches us that the conscience needs to be purged from the one as well as the other.

Again, as to righteousness, we read that "all our righteousnesses are as filthy rags." It is not said that all our wickednesses, merely, are as filthy rags. This would at once be admitted. But the fact is, that the very best fruit which we can produce, in the shape of religiousness and righteousness, is represented, on the page of eternal truth, as "dead works," and "filthy rags." Our very efforts after life do but prove us to be dead, and our very efforts after righteousness do but prove us to be enwrapped in filthy rags. It is only as the actual possessors of eternal life and divine righteousness that we can walk in the divinely prepared path of good works. Dead works and filthy rags could never be suffered to appear in such a path. None but "the redeemed of the Lord" can walk therein. It was as a redeemed people that Israel kept the feast of unleavened bread, and dedicated their first-born to Jehovah. The former of these observances we have already considered; as to the latter, it contains a rich mine of instruction.

The destroying angel pa.s.sed through the land of Egypt to destroy all the first-born; but Israel's first-born escaped through the death of a divinely provided subst.i.tute. Accordingly, these latter appear before us, in this chapter, as a living people, dedicated to G.o.d. Saved by the blood of the lamb, they are privileged to consecrate their ransomed life to Him who had ransomed it. Thus it was only as redeemed that they possessed life. The grace of G.o.d alone had made them to differ, and had given them the place of living men in His presence. In their case, a.s.suredly, there was no room for boasting; for, as to any personal merit or worthiness, we learn from this chapter that they were put on a level with an unclean and worthless thing.--"Every firstling of an a.s.s thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck; and all the first-born of man among thy children shalt thou redeem." (Ver. 13.) There were two cla.s.ses--the clean and the unclean, and man was cla.s.sed with the latter. The lamb was to answer for the unclean; and if the a.s.s were not redeemed, his neck was to be broken; so that an unredeemed man was put upon a level with an unclean animal, and that, moreover, in a condition than which nothing could be more worthless and unsightly.

What a humiliating picture of man in his natural condition! O, that our poor proud hearts could enter more into it! Then should we rejoice more unfeignedly in the happy privilege of being washed from our guilt in the blood of the Lamb, and having all our personal vileness left behind forever, in the tomb where our Surety lay buried.

Christ was the Lamb--the clean, the spotless Lamb: we were unclean; but (forever adored be His matchless name!) He took our position, and, _on the cross_, was made sin, and treated as such. That which we should have endured throughout the countless ages of eternity, He endured for us on the tree. He bore _all_ that was due to us, there and then, in order that we might enjoy what is due to Him, forever. He got our desserts that we might get His. The clean took, for a time, the place of the unclean, in order that the unclean might take forever the place of the clean. Thus, whereas by nature we are represented by the loathsome figure of an a.s.s with his neck broken, by grace we are represented by a risen and glorified Christ in heaven. Amazing contrast! It lays man's glory in the dust, and magnifies the riches of redeeming love. It silences man's empty boastings, and puts into his mouth a hymn of praise to G.o.d and the Lamb, which shall swell throughout the courts of heaven during the everlasting ages.[7]

[7] It is interesting to see that by nature we are ranked with an unclean animal; by grace we are a.s.sociated with Christ the spotless Lamb. There can be nothing lower than the place which belongs to us by nature: nothing higher than that which belongs to us by grace. Look, for example, at an a.s.s with his neck broken; there is what an unredeemed man is worth. Look at "the precious blood of Christ;" there is what a redeemed man is worth. "Unto you that believe is the preciousness." That is, all who are washed in the blood partake of Christ's preciousness. As He is "a living stone," they are "living stones;" as He is "a precious stone," they are "precious stones." They get life and preciousness all from Him and in Him. They are as He is.

Every stone in the edifice is precious, because purchased at no less a price than "the blood of the Lamb." May the people of G.o.d know more fully their place and privileges in Christ!

How forcibly is one here reminded of the apostle's memorable and weighty words to the Romans, "Now if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto G.o.d. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto G.o.d through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the l.u.s.ts thereof. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto G.o.d, as those that are alive from the dead, and your members as instruments of righteousness unto G.o.d. For sin shall not have dominion over you; for ye are not under the law, but under grace." (Rom. vi.

8-14.) We are not only ransomed from the power of death and the grave, but also united to Him who has ransomed us at the heavy cost of His own precious life, that we might, in the energy of the Holy Ghost, dedicate our new life, with all its powers, to His service, so that His worthy name may be glorified in us according to the will of G.o.d and our Father.

We are furnished, in the last few verses of Exodus xiii, with a touching and beautiful example of the Lord's tender consideration of His people's need. "He knoweth our frame; He remembereth that we are dust." (Psalm ciii. 14.) When He redeemed Israel and took them into relationship with Himself, He, in His unfathomed and infinite grace, charged Himself with all their need and weakness. It mattered not what they were or what they needed when I AM was with them, in all the exhaustless treasures of that name. He had to conduct them from Egypt to Canaan, and we here find Him occupying Himself in selecting a suitable path for them.--"And it came to pa.s.s, when Pharaoh had let the people go, that G.o.d led them not through the way of the land of the Philistines, although that was near; for G.o.d said, 'Lest peradventure the people repent when they see war, and they return to Egypt;' but G.o.d led the people about through the way of the wilderness of the Red Sea." (Ver. 17, 18.)

The Lord, in His condescending grace, so orders for His people that they do not, at their first setting out, encounter heavy trials, which might have the effect of discouraging their hearts and driving them back. "The way of the wilderness" was a much more protracted route; but G.o.d had deep and varied lessons to teach His people, which could only be learnt in the desert. They were afterwards reminded of this fact, in the following pa.s.sage: "And thou shalt remember all the way which the Lord thy G.o.d led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years." (Deut. viii. 2-4.) Such precious lessons as these could never have been learnt in "the way of the land of the Philistines." In that way, they might have learnt what _war_ was, at an early stage of their career; but "in the way of the wilderness," they learnt what _flesh_ was, in all its crookedness, unbelief, and rebellion. But I AM was there, in all His patient grace, unerring wisdom, and infinite power.

None but Himself could have met the demand; none but He could endure the opening up of the depths of a human heart. To have my heart unlocked any where, save in the presence of infinite grace, would plunge me in hopeless despair. The heart of man is but a little h.e.l.l.

What boundless mercy, then, to be delivered from its terrible depths!

"Oh, to grace how great a debtor Daily I'm constrained to be!

Let that grace, Lord, like a fetter, Bind my wandering heart to Thee!"

"And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people." Jehovah not only selected a path for His people, but He also came down to walk with them therein, and make Himself known to them according to their need. He not only conducted them safely outside the bounds of Egypt, but He also came down, as it were, in His traveling chariot, to be their Companion through all the vicissitudes of their wilderness journey. This was divine grace. They were not merely delivered out of the furnace of Egypt and then allowed to make the best of their way to Canaan--such was not G.o.d's manner toward them. He knew that they had a toilsome and perilous journey before them, through serpents and scorpions, snares and difficulties, drought and barrenness; and He, blessed be His name forever, would not suffer them to go alone. He would be the Companion of all their toils and dangers; yea, "He went before them." He was "a guide, a glory, a defense, to save from every fear." Alas! that they should ever have grieved that blessed One by their hardness of heart. Had they only walked humbly, contentedly, and confidingly with Him, their march would have been a triumphant one from first to last. With Jehovah in their forefront, no power could have interrupted their onward progress from Egypt to Canaan. He would have carried them through and planted them in the mountain of His inheritance, according to His promise, and by the power of His right hand; nor should as much as a single Canaanite have been allowed to remain therein to be a thorn in their side. Thus will it be by and by, when Jehovah shall set His hand a second time to deliver His people from under the power of all their oppressors. May the Lord hasten the time!

CHAPTER XIV.

"They that go down to the sea in ships, that do business in great waters; these see the works of the Lord, and His wonders in the deep."

(Psalm cvii. 23, 24.) How true is this! and yet our coward hearts do so shrink from those "great waters." We prefer carrying on our traffic in the shallows, and, as a result, we fail to see "the works"

and "wonders" of our G.o.d; for these can only be seen and known "in the deep."

It is in the day of trial and difficulty that the soul experiences something of the deep and untold blessedness of being able to count on G.o.d. Were all to go on smoothly, this would not be so. It is not in gliding along the surface of a tranquil lake that the reality of the Master's presence is felt; but actually when the tempest roars, and the waves roll over the ship. The Lord does not hold out to us the prospect of exemption from trial and tribulation; quite the opposite: He tells us we shall have to meet both the one and the other; but He promises to be with us in them, and this is infinitely better. G.o.d's presence _in_ the trial is much better than exemption _from_ the trial. The sympathy of His heart _with us_ is sweeter far than the power of His hand _for us_. The Master's presence with His faithful servants while pa.s.sing through the furnace was better far than the display of His power to keep them out of it. (Dan. iii.) We would frequently desire to be allowed to pa.s.s on our way without trial, but this would involve serious loss. The Lord's presence is never so sweet as in moments of appalling difficulty.

Thus it was in Israel's case, as recorded in this chapter. They are brought into an overwhelming difficulty: they are called to "do business in great waters:" "they are at their wit's end." Pharaoh, repenting himself of having let them go out of his land, determines to make one desperate effort to recover them. "And he made ready his chariot, and took his people with him; and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.... And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord."

Here was a deeply trying scene--one in which human effort could avail nothing. As well might they have attempted to put back with a straw the ocean's mighty tide, as seek to extricate themselves by aught that they could do. The sea was before them, Pharaoh's hosts behind them, and the mountains around them. And all this, be it observed, permitted and ordered of G.o.d. He had marked out their position before "Pi-hahiroth, between Migdol and the sea, over against Baal-zephon."

Moreover, He permitted Pharaoh to come upon them. And why? Just to display Himself in the salvation of His people, and the total overthrow of their enemies. "To Him that divided the Red Sea into parts: for His mercy endureth forever: and made Israel to pa.s.s through the midst of it: for His mercy endureth forever: but overthrew Pharaoh and his host in the Red Sea: for His mercy endureth forever." (Ps.

cx.x.xvi.)

There is not so much as a single position in all the desert-wanderings of G.o.d's redeemed, the boundaries of which are not marked off, with studious accuracy, by the hand of unerring wisdom and infinite love.

The special bearings and peculiar influences of each position are carefully arranged. The Pi-hahiroths and the Migdols are all ordered with immediate reference to the moral condition of those whom G.o.d is conducting through the windings and labyrinths of the wilderness, and also to the display of His own character. Unbelief may ofttimes suggest the inquiry, Why is it thus? G.o.d knows why; and He will, without doubt, reveal the why whenever the revelation would promote His glory and His people's good. How often do we feel disposed to question as to the why and the wherefore of our being placed in such and such circ.u.mstances! How often do we perplex ourselves as to the reason of our being exposed to such and such trials! How much better to bow our heads in meek subjection, and say, "It is well," and "it shall be well"! When G.o.d fixes our position for us, we may rest a.s.sured it is a wise and salutary one; and even when we foolishly and willfully choose a position for ourselves, He most graciously overrules our folly, and causes the influences of our self-chosen circ.u.mstances to work for our spiritual benefit.

It is when the people of G.o.d are brought into the greatest straits and difficulties, that they are favored with the finest displays of G.o.d's character and actings; and for this reason He ofttimes leads them into a trying position, in order that He may the more markedly show Himself. He could have conducted Israel through the Red Sea, and far beyond the reach of Pharaoh's hosts, before ever the latter had started from Egypt; but that would not have so fully glorified His own name, or so entirely confounded the enemy, upon whom He designed to "get Him honor." We too frequently lose sight of this great truth, and the consequence is that our hearts give way in the time of trial. If we could only look upon a difficult crisis as an occasion of bringing out, on our behalf, the sufficiency of divine grace, it would enable us to preserve the balance of our souls, and to glorify G.o.d, even in the deepest waters.

We feel disposed, it may be, to marvel at Israel's language on the occasion now before us. We may feel at a loss to account for it; but the more we know of our own evil hearts of unbelief, the more we shall see how marvelously like them we are. They would seem to have forgotten the recent display of divine power on their behalf. They had seen the G.o.ds of Egypt judged, and the power of Egypt laid prostrate beneath the stroke of Jehovah's omnipotent hand; they had seen the iron chain of Egyptian bondage riven, and the furnace quenched by the same hand;--all these things they had seen, and yet the moment a dark cloud appeared upon their horizon, their confidence gave way, their hearts failed, and they gave utterance to their unbelieving murmurings in the following language: "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt?... It had been better for us to serve the Egyptians than that we should die in the wilderness." (Ver. 11, 12.) Thus is "blind unbelief" ever "sure to err, and scan G.o.d's ways in vain." This unbelief is the same in all ages. It led David, in an evil hour, to say, "I shall one day perish by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines." (1 Sam. xxvii. 1.) And how did it turn out? Saul fell on Mount Gilboa, and David's throne was established forever. Again, it led Elijah the Tishbite, in a moment of deep depression, to flee for his life from the wrathful threatenings of Jezebel. How did it turn out? Jezebel was dashed to pieces on the pavement, and Elijah was taken in a chariot of fire to heaven.

So it was with Israel in their very first moment of trial. They really thought that the Lord had taken such pains to deliver them out of Egypt merely to let them die in the wilderness. They imagined that they had been preserved by the blood of the paschal lamb in order that they might be buried in the wilderness. Thus it is that unbelief ever reasons. It leads us to interpret G.o.d in the presence of the difficulty, instead of interpreting the difficulty in the presence of G.o.d. Faith gets behind the difficulty and there finds G.o.d, in all His faithfulness, love, and power. It is the believer's privilege ever to be in the presence of G.o.d. He has been introduced thither by the blood of the Lord Jesus Christ, and nothing should be suffered to take him thence. The place itself he never can lose, inasmuch as his Head and Representative, Christ, occupies it on his behalf. But although he cannot lose the thing itself, he can very easily lose the enjoyment of it--the experience and power of it. Whenever his difficulties come between his heart and the Lord, he is evidently not enjoying the Lord's presence, but suffering in the presence of his difficulties.

Just as when a cloud comes between us and the sun, it robs us, for the time, of the enjoyment of his beams. It does not prevent him from shining, it merely hinders our enjoyment of him. Exactly so is it when we allow trials and sorrows, difficulties and perplexities, to hide from our souls the bright beams of our Father's countenance, which ever shine, with changeless l.u.s.tre, in the face of Jesus Christ. There is no difficulty too great for our G.o.d; yea, the greater the difficulty, the more room there is for Him to act in His proper character, as the G.o.d of all power and grace. No doubt Israel's position, in the opening of our chapter, was a deeply trying one,--to flesh and blood, perfectly overwhelming; but then the Maker of heaven and earth was there, and they had but to use Him.

Yet, alas! my reader, how speedily we fail when trial arises! These sentiments sound very nicely on the ear, and look very well upon paper (and, blessed be G.o.d, they are divinely true); but then the thing is to practice them when opportunity offers. It is in the practice of them that their power and blessedness are really proved. "If any man will _do_ His will, he shall _know_ of the doctrine, whether it be of G.o.d." (John vii. 17.)

"And Moses said unto the people, 'Fear ye not, stand still, and see the salvation of the Lord, which He will show to you to-day; for the Egyptians whom ye have seen to-day ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace.'"

(Ver. 13, 14.) Here is the first att.i.tude which faith takes in the presence of a trial. "_Stand still._" This is impossible to flesh and blood. All who know, in any measure, the restlessness of the human heart under antic.i.p.ated trial and difficulty, will be able to form some conception of what is involved in standing still. Nature must be _doing_ something. It will rush hither and thither. It would fain have some hand in the matter. And although it may attempt to justify and sanctify its worthless doings, by bestowing upon them the imposing and popular t.i.tle of "a legitimate use of means," yet are they the plain and positive fruits of unbelief, which always shuts out G.o.d, and sees naught save the dark cloud of its own creation. Unbelief creates or magnifies difficulties, and then sets us about removing them by our own bustling and fruitless activities, which, in reality, do but raise a dust around us which prevents our seeing G.o.d's salvation.

Faith, on the contrary, raises the soul above the difficulty, straight to G.o.d Himself, and enables one to "stand still." We gain nothing by our restless and anxious efforts. "We cannot make one hair white or black," nor "add one cubit to our stature." What could Israel do at the Red Sea? Could they dry it up? Could they level the mountains?

Could they annihilate the hosts of Egypt? Impossible! There they were, inclosed within an impenetrable wall of difficulties, in view of which nature could but tremble and feel its own perfect impotency. But this was just the time for G.o.d to act. When unbelief is driven from the scene, then G.o.d can enter; and, in order to get a proper view of His actings, we must "stand still." Every movement of nature is, so far as it goes, a positive hindrance to our perception and enjoyment of divine interference on our behalf.

This is true of us in every single stage of our history. It is true of us as sinners when, under the uneasy sense of sin upon the conscience, we are tempted to resort to our own doings in order to obtain relief.

Then, truly, we must "stand still" in order to "see the salvation of G.o.d." For what could we do in the matter of making an atonement for sin? Could we have stood with the Son of G.o.d upon the cross? Could we have accompanied Him down into the "horrible pit and the miry clay"?

Could we have forced our pa.s.sage upward to that eternal rock on which, in resurrection, He has taken His stand? Every right mind will at once p.r.o.nounce the thought to be a daring blasphemy. G.o.d is alone in redemption; and as for us, we have but to "stand still, and see the salvation of G.o.d." The very fact of its being G.o.d's salvation proves that man has naught to do in it.

The same is true of us, from the moment we have entered upon our Christian career. In every fresh difficulty, be it great or small, our wisdom is to stand still--to cease from our own works, and find our sweet repose in G.o.d's salvation. Nor can we make any distinction as to difficulties. We cannot say that there are some trifling difficulties which we ourselves can compa.s.s, while there are others in which naught save the hand of G.o.d can avail. No; all are alike beyond us. We are as little able to change the color of a hair as to remove a mountain,--to form a blade of gra.s.s as to create a world. All are alike to us, and all are alike to G.o.d. We have only, therefore, in confiding faith, to cast ourselves on Him who "humbleth Himself [alike] to behold the things that are in heaven and on earth." We sometimes find ourselves carried triumphantly through the heaviest trials, while at other times we quail, falter, and break down under the most ordinary dispensations. Why is this? Because, in the former, we are constrained to roll our burden over on the Lord; whereas, in the latter, we foolishly attempt to carry it ourselves. The Christian is, in himself, if he only realized it, like an exhausted receiver, in which a guinea and a feather have equal momenta.

"The Lord shall fight for you, and ye shall hold your peace." Precious a.s.surance! How eminently calculated to tranquilize the spirit in view of the most appalling difficulties and dangers! The Lord not only places Himself between us and our sins, but also between us and our circ.u.mstances. By doing the former, He gives us peace of conscience; by doing the latter, He gives us peace of heart. That the two things are perfectly distinct, every experienced Christian knows. Very many have peace of conscience, who have not peace of heart. They have, through grace and by faith, found Christ, in the divine efficacy of His blood, between them and all their sins; but they are not able, in the same simple way, to realize Him as standing, in His divine wisdom, love, and power, between them and their circ.u.mstances. This makes a material difference in the practical condition of the soul, as well as in the character of one's testimony. Nothing tends more to glorify the name of Jesus than that quiet repose of spirit which results from having Him between us and everything that could be a matter of anxiety to our hearts. "Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee."

But some feel disposed to ask the question, "Are we not to do anything?" This maybe answered by asking another, namely, What can we do? All who really know themselves must answer, Nothing. If, therefore, we can do nothing, had we not better "stand still"? If the Lord is acting for us, had we not better stand back? Shall we run before Him? Shall we busily intrude ourselves upon His sphere of action? Shall we come in His way? There can be no possible use in two acting, when one is so perfectly competent to do all. No one would think of bringing a lighted candle to add brightness to the sun at midday: and yet the man who would do so might well be accounted wise, in comparison with him who attempts to a.s.sist G.o.d by his bustling officiousness.

However, when G.o.d, in His great mercy, opens the way, faith can walk therein. It only ceases from man's way in order to walk in G.o.d's. "And the Lord said unto Moses, 'Wherefore criest thou unto Me? Speak unto the children of Israel that they go forward.'" It is only when we have learnt to "stand still" that we are able effectually to go forward. To attempt the latter until we have learnt the former is sure to issue in the exposure of our folly and weakness. It is therefore true wisdom, in all times of difficulty and perplexity, to "stand still"--to wait only upon G.o.d, and He will a.s.suredly open a way for us; and then we can peacefully and happily "go forward." There is no uncertainty when G.o.d makes a way for us; but every self-devised path must prove a path of doubt and hesitation. The unregenerate man may move along with great apparent firmness and decision in his own ways; but one of the most distinct elements in the new creation is self-distrust, and the element which answers thereto is confidence in G.o.d. It is when our eyes have seen G.o.d's salvation that we can walk therein; but this can never be distinctly seen until we have been brought to the end of our own poor doings.

There is peculiar force and beauty in the expression, "_See_ the salvation of G.o.d." The very fact of our being called to "see" G.o.d's salvation, proves that the salvation is a complete one. It teaches that salvation is a thing wrought out and revealed by G.o.d, to be seen and enjoyed by us. It is not a thing made up partly of G.o.d's doing and partly of man's. Were it so, it could not be called _G.o.d's_ salvation.

In order to be His, it must be wholly divested of everything pertaining to man. The only possible effect of human efforts is to raise a dust which obscures the view of G.o.d's salvation.

"Speak to the children of Israel that they go forward." Moses himself seems to have been brought to a stand, as it appears from the Lord's question--"Wherefore criest thou to Me?" Moses could tell the people to "stand still, and see the salvation of G.o.d," while his own spirit was giving forth its exercises in an earnest cry to G.o.d. However, there is no use in crying when we ought to be acting; just as there is no use in acting when we ought to be waiting. Yet such is ever our way. We attempt to move forward when we ought to stand still, and we stand still when we ought to move forward. In Israel's case, the question might spring up in the heart, Whither are we to go? To all appearance, there lay an insurmountable barrier in the way of any movement forward. How were they to go through the sea? This was the point. Nature could never solve this question. But we may rest a.s.sured that G.o.d never gives a command without, at the same time, communicating the power to obey. The real condition of the heart may be tested by the command; but the soul that is, by grace, disposed to obey, receives power from above to do so. When Christ commanded the man with the withered hand to stretch it forth, the man might naturally have said, How can I stretch forth an arm which hangs dead by my side? But he did not raise any question whatever, for with the command, and from the same source, came the power to obey.

Thus, too, in Israel's case, we see that with the command to go forward came the provision of grace. "But lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea." Here was the path of faith. The hand of G.o.d opens the way for us to take the first step, and this is all that faith ever asks. G.o.d never gives guidance for two steps at a time. I must take one step, and then I get light for the next. This keeps the heart in abiding dependence upon G.o.d. "By faith they pa.s.sed through the Red Sea as by dry land." It is evident that the sea was not divided throughout at once. Had it been so, it would have been "sight" and not "faith." It does not require faith to begin a journey when I can see all the way through; but to begin when I can merely see the first step, this is faith. The sea opened as Israel moved forward, so that for every fresh step they needed to be cast upon G.o.d. Such was the path along which the redeemed of the Lord moved, under His own conducting hand. They pa.s.sed through the dark waters of death, and found these very waters to be "a wall unto them, on their right hand and on their left."

The Egyptians could not move in such a path as this. They moved on because they saw the way open before them: with them it was sight, and not faith,--"Which the Egyptians a.s.saying to do were drowned." When people _a.s.say_ to do what faith alone can accomplish, they only encounter defeat and confusion. The path along which G.o.d calls His people to walk is one which nature can never tread. "Flesh and blood cannot inherit the kingdom of G.o.d" (1 Cor. xv. 50.), neither can it walk in the ways of G.o.d. Faith is the great characteristic principle of G.o.d's kingdom, and faith alone can enable us to walk in G.o.d's ways.

"Without faith it is impossible to please G.o.d." (Heb. xi.) It glorifies G.o.d exceedingly when we move on with Him, as it were, blindfold. It proves that we have more confidence in His eyesight than in our own. If I know that G.o.d is looking out for me, I may well close my eyes, and move on in holy calmness and stability. In human affairs, we know that when there is a sentinel or watchman at his post, others can sleep quietly. How much more may we rest in perfect security when we know that He who neither slumbers nor sleeps has His eye upon us, and His everlasting arms around us!

"And the angel of G.o.d which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these; so that the one came not near the other all the night." (Ver. 19, 20.) Jehovah placed Himself right between Israel and the enemy: this was protection indeed. Before ever Pharaoh could touch a hair of Israel's head, he should make his way through the very pavilion of the Almighty--yea, through the Almighty Himself. Thus it is that G.o.d ever places Himself between His people and every enemy, so that "no weapon formed against them can prosper." He has placed Himself between us and our sins; and it is our happy privilege to find Him between us and every one and every thing that could be against us. This is the true way in which to find both peace of heart and peace of conscience. The believer may inst.i.tute a diligent and anxious search for his sins, but he cannot find them.

Why? Because G.o.d is between him and them. He has cast all our sins behind His back, while, at the same time, He sheds forth upon us the light of His reconciled countenance.

In the same manner, the believer may look for his difficulties, and not find them, because G.o.d is between him and them. If, therefore, the eye, instead of resting on our sins and sorrows, could rest only upon Christ, it would sweeten many a bitter cup, and enlighten many a gloomy hour. But one finds constantly that nine-tenths of our trials and sorrows are made up of antic.i.p.ated or imaginary evils, which only exist in our own disordered, because unbelieving, minds. May my reader know the solid peace, both of heart and conscience, which results from having Christ, in all His fullness, between him and _all_ his sins and _all_ his sorrows.

It is at once most solemn and interesting to note the double aspect of the "pillar" in this chapter. "It was a cloud and darkness" to the Egyptians, but "it gave light by night" to Israel. How like the cross of our Lord Jesus Christ! Truly, that cross has a double aspect likewise. It forms the foundation of the believer's peace, and, at the same time, seals the condemnation of a guilty world. The self-same blood which purges the believer's conscience and gives him perfect peace, stains this earth and consummates its guilt. The very mission of the Son of G.o.d which strips the world of its cloak, and leaves it wholly without excuse, clothes the Church with a fair mantle of righteousness, and fills her mouth with ceaseless praise. The very same Lamb who will terrify, by His unmitigated wrath, all tribes and cla.s.ses of earth, will lead, by His gentle hand, His blood-bought flock through the green pastures and beside the still waters forever.

(Compare Rev. vi. 15-17 with vii. 13-17.)

The close of our chapter shows us Israel triumphant on the sh.o.r.e of the Red Sea, and Pharaoh's hosts submerged beneath its waves. The fears of the former and the boastings of the latter had both alike been proved utterly groundless: Jehovah's glorious work had annihilated both the one and the other. The same waters which formed a wall for G.o.d's redeemed, formed a grave for Pharaoh. Thus it is ever: those who walk by faith find a path to walk in, while all who a.s.say to do so find a grave. This is a solemn truth, which is not in any wise weakened by the fact that Pharaoh was acting in avowed and positive hostility to G.o.d when he "a.s.sayed" to pa.s.s through the Red Sea. It will ever be found true that all who attempt to imitate faith's actings will be confounded. Happy are they who are enabled, however feebly, to walk by faith. They are moving along a path of unspeakable blessedness,--a path which, though it may be marked by failure and infirmity, is nevertheless "begun, continued, and ended in G.o.d." O, that we may all enter more fully into the divine reality, the calm elevation, and the holy independence of this path!