by which He would lead them out of regard to their condition. "Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust."* (Ps. ciii. 13, 14.)

After the statement of the manner of their march, mention is made of the bones of Joseph. This is most beautiful. Turning back to the deathbed of Joseph, we read that he "took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence." (Gen. 1. 25.) In the epistle to the Hebrews God's estimate of this action is recorded. "By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones." (Heb. xi. 22.) In our chapter we find God's response to His servant's faith. There was surely enough to occupy the mind of Moses on this passover night-in arranging for the departure of so large a multitude. What leisure could he have had to care for the bones of Joseph? But Joseph had taken an oath of the children of Israel in dependence upon God. He believed, and therefore he spoke; and putting his trust in God it was impossible that he could be ashamed. To the natural eye there was little probability indeed—when Joseph was dying-of his people leaving Egypt. But this dying saint rested upon the sure word and promise of God, and therefore with confidence "gave commandment concerning his bones." Years had passed awaynearly four hundred (for the Israelites were in Egypt

* Much discussion has been raised upon the statement that the children of Israel went up harnessed out of the land of Egypt (v. 18)—as if of necessity the word meant, armed as warriors. But this is a mistake. It does not seem to imply more than that they went in regular marching order, as would be necessary in conducting the movements of so large a host.

altogether four hundred and thirty years; (Ex. xii. 41)and God did visit His people, and the oath was remembered, so that the bones of the patriarch accompanied them in their exodus. It is surely a noteworthy example of the faithfulness of God, as well as the preciousness in His sight of the faith of His servant.

The next verse (20th) records the names of their first camping places. "They took their journey from Succoth, and encamped in Etham, in the edge of the wilderness." They started from Rameses (xii. 37), then came to Succoth, &c., as here described. These places were all in Egypt, and although much learning and research have been expended upon the subject, their identification has scarcely reached the limits of conjectural probability. What is of more importance is to notice that they were divinely guided on their march. He who selected their path, guided them in it, went before them in the pillar of cloud by day, and the pillar of fire by night, in all their wanderings. These gracious symbols of His presence He never took from them as long as they were in the wilderness. This is only an illustration of the truth, that the Lord is ever the guide of His people. He who leads them out of Egypt may ever be seen before them in the path on which they have entered. He never says, "Go;" but His word is always, "Follow me." He has left us an example that we should follow His steps. (1 Peter ii. 21.) He Himself is the Way, as well as the Truth and the Life. (John xiv. 6.) It is quite true that we have not the visible guidance which the children of Israel enjoyed; but it is no less discernible and certain to the spiritual eye. The Word is a lamp to our feet and a light unto our path. (Ps. cxix. 105.) It is interesting to remark that there was no such guidance in Egypt or in the land. This brings out the

important truth, that it is only in the wilderness that the indication of a way is needed. And there it is in His tenderness and mercy that the Lord takes the lead of His own-showing them the way in which they should walkwhere they should rest, and when they should march, leaving nothing to them, but Himself undertaking all for them, only requiring that their eyes should be kept fixed on their Guide. Happy are the people who are thus led, and who are made willing to follow, who by grace are enabled to say—

"Only Thou our Leader be,

And we still will follow Thee."

CHAPTER VIII.

GOD AS THE DELIVERER OF HIS PEOPLE.

EXODUS xiv.

In chapter xii. God appears as a Judge, because when once the question of sin was raised, the holiness of His nature necessitates that He should deal with it-and deal with it righteously. God therefore was there against His people on account of their sin, although means were found, in His gracious provision and according to His direction, to satisfy, through the blood of the Paschal Lamb, His righteous claims. But in this chapter, He who was against the people because of their sin, is now for them because of the blood. His righteousness, His truth, His majestyyea, all that He was, had been satisfied by the sprinkled blood. * A propitiation had been made on the ground of which He could undertake the cause of those who had been brought under its value. Consequently He appears here as a Saviour-a Deliverer. Historically there is an interval between these two characters. He was a Judge on the passover night, and a Deliverer at the Red Sea; and this is the order of apprehension in the case of the majority of awakened souls. When first convicted of

* When we say, "a propitiation," it will be understood that we are speaking of the typical value of the blood. Propitiation proper was made by the blood sprinkled on the mercy-seat. (Compare Lev. xvi. 14 and Rom. iii. 25.)

sin, when it is really the work of the Spirit of God, God appears to the soul as a Judge because of guilt. But when there is peace of conscience through the apprehension by faith that the blood of Christ has met God's claims, and cleansed from guilt, then the soul perceives that God Himself is on its behalf, and sees the proof of it in His raising the Lord Jesus from the dead. These two stages are clearly marked in Romans iii. and iv. Thus in Romans iii. it is faith in the blood, believing in Jesus (vv. 25, 26); while in chapter iv. it is faith in God. (v. 24.) And there is no settled peace until this second stage is reached. But while these two things are separated historically in connection with the children of Israel, and generally in the experience of souls, it must not be forgotten that they are but two parts of one and the same work. The Red Sea, therefore, in this aspect, while it presents more striking effects in the display of God's power, on the one hand in the redemption of His people, and on the other, in the destruction of Pharaoh and his host, is but the consequence of the sprinkled blood on the passover night. The blood was the foundation of all God's subsequent actings for Israel. Hence, while it is quite true that redemption was not known until the Red Sea was crossed, the blood-shedding was a deeper work, because it was that which glorified God concerning the question of the people's sin, and enabled Him, in harmony with every attribute of His character, to work for their complete deliverance. It is only when this distinction between the two things, and, at the same time, their connection, are remembered, that this chapter can be understood. Bearing it in mind, the key to its interpretation will be possessed, and it will be seen that every action it records is in relation to the truth thus explained.

H