Him the angel of His (Jehovah's) presence. (lxiii. 9.) Who then was this angel? It is evident, both from this scripture and chapter xiv., as well as from others, that divine attributes are attributed to Him. It is said for example here, "My name is in Him." So in chapter xiv., after being spoken of as an angel, He is identified with Jehovah. (24th verse with 19th.) It is the case also in Genesis xxii., in connection with the sacrifice of Isaac. (vv. 15, 16.) That He is divine is therefore clear; and the inference is thus justifiable (one that has been drawn by godly students of the Word in all ages) that in this angel we have no other than the Second Person of the Trinity, God the Son, Jehovah, and that as such, in His manifold appearings, we may perceive foreshadowings of His incarnation. It is He who has ever been the leader of His people; and it is He who here takes His place at the head of the children of Israel to keep them in the way, and to bring them unto the place which God had prepared. As Isaiah speaks, "The angel of His presence saved them: in His love and His pity He redeemed them: and He bare them, and carried them all the days of old."

Hence the solemn warning addressed to Israel. They were to beware of Him, obey His voice, and provoke Him not. He was holy, and inasmuch as His people had placed themselves under law, He could not pardon their transgressions. "My name "-expression of all that God. was in His relationship with Israel-"is in Him," and hence He would act in righteousness, on the basis of the law which had been given as the standard of their conduct. On the other hand, obedience was made the condition of His complete identification with their cause. Their enemies would in that case be His enemies, and He would cut them off.

It will be seen that all these instructions contemplate the land rather than the wilderness. This must be borne in mind. Two things are added in this connection on which all their blessing would depend-separation from evil, and serving the Lord their God. (vv. 24, 25.) These conditions of blessing are unalterable. They are as true now as they were with Israel. The Thessalonians are thus described as having turned to God from idols to serve the living and true God. (1 Thess. i. 9.) Where God indeed is in question, there can be no complicity with evil. He claims all that we are and have, and when this claim is recognized, He can bless us according to the desires of His own heart. So here the blessings follow-earthly blessings because they were an earthly people, but blessings of this character without stint or limit. Mark, moreover, that God loses sight of nothing that affects His people. He tells them that He will not expel their enemies in one year, "lest the land become desolate, and the beast of the field multiply against thee." (v. 29.) He would lead them on—and bless them as they might be able to bear it. But in due time they should possess the full extent of their territory" from the Red Sea even unto the sea of the Philistines, and from the desert unto the river" (v. 31)—a promise, alas! which was lost and never realized, excepting for a brief period during the reigns of David and Solomon (1 Chron. xviii.; 2 Chron. ix. 26), owing to the unfaithfulness of Israel. Even in Solomon's reign, indeed, it was only partially accomplished; for there were still left of the Hittites, the Amorites, and the Perizzites, and the Hivites, and the Jebusites (2 Chron. viii. 7, 8) who had not been expelled. It remains, therefore, to be fulfilled in all its extent and blessing under the sway of Him of whom David and Solomon were but shadows and types. What

Israel lost under responsibility will then be fulfilled in grace and power.

Finally, absolute separation is once more enjoined. There must be no covenant with the people of the land or their gods; nor should they suffer them to dwell in the land. If so, they would be surely made to sin against the Lord. There can be no alliance between the people of God and His enemies. "The friendship of the world is enmity with God." Would that this truth in all its power were graven upon the hearts and memories of all who bear the name of Christ!

CHAPTER XVI.

THE RATIFICATION OF THE COVENANT.

EXODUS xxiv.

THE Covenant having been now unfolded and explained— the ground of Jehovah's future relationship with Israel— its solemn ratification is recorded in this chapter. As preparatory to this, Moses, Aaron, Nadab, and Abihu, and seventy of the elders of Israel, were summoned to come up unto the Lord. (v. 1.) But not all could draw nigh. 'Worship ye afar off. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him." (v. 2.) The position of the mediator is clearly marked-a position of the highest honour and privilege, conferred upon Moses by the Lord in His grace. Moses was no more deserving of access to God than his companions. It was grace alone that endowed him with this special place. All is significant of the dispensation-presenting a perfect contrast with the position of believers since the death of Christ. Now it is no more said, "worship ye afar off," but "let us draw near." (Heb. x. 22.) The blood of Christ has such efficacy that it cleanses the believer from all sin, so that he has no more conscience of sins, he is perfected for ever through the one offering of Christ, and hence, the veil being rent in testimony to the fact that God has been glorified in the death of Christ, he has liberty of access

into the holiest of all. There he can worship God in spirit and in truth; there he can joy in God through our Lord Jesus Christ, by whom we have received the reconciliation (Rom. v. 11); for he is without spot before the all-searching eye of a holy God, and can stand in holy boldness before the very throne of His holiness. What a contrast between law and grace! Law, indeed, “having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect" (Heb. x. 1); but in grace, through the one sacrifice of Christ, our sins and iniquities are remembered no more (Heb. x. 17.), we have through Christ access by one Spirit unto the Father. (Eph. ii. 18.) In some sort therefore Moses, in the place he enjoyed, was a type of the believer. There was, however, this immense difference. He drew near to Jehovah, we have access unto the Father, we worship God, God in all that He is being now fully revealed, and revealed as our God and Father, because the God and Father of our Lord Jesus Christ.

The occurrence of the names of Nadab and Abihu cannot fail to arrest attention. They were both sons of Aaron, and with their father were selected for this singular privilege. But neither light nor privilege can ensure salvation, nor, if believers, a holy, obedient walk. Both afterwards met with a terrible end. They "offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord." (Lev. x. 1, 2.) After this scene in our chapter, they were consecrated to the priesthood, and it was while in the performance of their duty in this office, or rather because of their failure in it, that they fell under the judgment of God. Let the