CHAPTER XXXIX.-XLV.

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Charles Henry Mackintosh

In perusing these interesting sections of inspiration, we perceive a remarkable chain of providential actings, all tending to one grand point, namely, the exaltation of the man who had been in the pit; and at the same time bringing out by the way a number of subordinate objects. "The thoughts of many hearts" were to be "revealed;" but Joseph was to be exalted. "He called for a famine upon the land: he brake the whole staff of bread. He sent a man before them, even Joseph, who was sold for a servant; whose feet they hurt with fetters; he was laid in iron; until the time that his word came; the word of the Lord tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance; to bind his princes at his pleasure, and teach his senators wisdom." (Psalm cv. 16-22.)

It is well to see that the leading object was to exalt the one whom men had rejected; and then to produce in those same men a sense of their sin in rejecting. And how admirably all this is effected! The most trivial and the most important, the most likely and the most unlikely circumstances are made to minister to the development of God's purposes. In Chapter xxxix. Satan uses Potiphar's wife, and in Chap. xl. he uses Pharaoh's chief butler. The former he used to put Joseph into the dungeon; and the latter he used to keep him there, through his ungrateful negligence; but all in vain. God was behind the scenes. His finger was guiding all the springs of the vast machine of circumstances, and when the due time was come, he brought forth the man of his purpose, and set his feet in a large room. Now, this is ever God's prerogative. He is above all, and can use all for the accomplishment of his grand and unsearchable designs. It is sweet to be able thus to trace our Father's hand and counsel in every thing. Sweet to know that all sorts of agents are at his sovereign disposal; angels, men, and devils—all are under his omnipotent hand, and all are made to carry out his purposes.

In the scripture now before us, all this is seen in a most remarkable manner. God visits the domestic circle of a heathen captain, the household of a heathen king, yea, and his bed-side, and makes the very visions of his head upon his bed contribute to the development of his counsels. Nor is it merely individuals and their circumstances that we see thus taken up and used for the furtherance of God's ends; but Egypt and all the surrounding countries are brought into the scene; in short, the whole earth was prepared by the hand of God to be a theatre on which to display the glory and greatness of the one "who was separate from his brethren." Such are God's ways; and it is one of the happiest and most elevating exercises for the soul of a saint to trace thus the admirable actings of his heavenly Father. How forcibly is God's providence brought out in this profoundly interesting history of Joseph! Look, for a moment, into the dungeon of the captain of the guard. See there a man "laid in iron," charged with a most abominable crime—the outcast and offscouring of society; and yet see him, almost in a moment, raised to the very highest eminence, and who can deny that God is in it all?

"And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. And he made him to ride in the second chariot that he had: and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt." (Chap. xli. 39-44.)

Here, then, was exaltation of no ordinary kind. Contrast this with the pit and the dungeon; and mark the chain of events by which it was all brought about, and you have, at once, a marked exhibition of the hand of God, and a striking type of the sufferings and glory of the Lord Jesus Christ. Joseph was taken from the pit and the dungeon, into which he had been brought by the envy of his brethren, and the false judgment of the Gentile, to be ruler over the whole land of Egypt; and not only so, but to be the channel of blessing, and the sustainer of life, to Israel and the whole earth. This is all typical of Christ; indeed, a type could hardly be more perfect. We see a man laid, to all intents and purposes, in the place of death, by the hand of man, and then raised up by the hand of God, and set in dignity and glory. "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know; him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it." (Acts. ii. 22-24.)

But there are two points in Joseph's history which, together with what has been noticed, render the type remarkably perfect; I allude to his marriage with a stranger in Chapter xli, and his interview with his brethren in Chapter xlv. The following is the order of events. Joseph presents himself to his brethren as one sent by the father; they reject him, and, so far as lies in them, put him in the place of death; God takes him up from thence, and raises him to a position of highest dignity: thus exalted, he gets a bride; and when his brethren according to the flesh, are thoroughly broken and prostrate before him, he makes himself known to them, tranquillizes their hearts, and brings them into blessing; he then becomes the channel of blessing to them and to the whole world.

I shall just make a few remarks on Joseph's marriage and the restoration of his brethren. The strange wife shadows forth the Church. Christ presented himself to the Jews, and being rejected, took his seat on high, and sent down the Holy Ghost to gather out an elect Church, composed of Jew and Gentile, to be united with him in heavenly glory. The doctrine of the Church has already been dwelt upon in our remarks on Chapter xxiv., but one or two points remain to be noticed here. And first, we may observe that Joseph's Egyptian bride was intimately associated with him in his glory.[20] She, as being part of himself, shared in all that was his. Moreover, she occupied a place of nearness and intimacy known only to herself. Thus it is with the Church, the bride of the Lamb. She is gathered to Christ to be the sharer, at once, of his rejection and his glory. It is Christ's position which gives character to the position of the Church, and her position should ever give character to her walk. If we are gathered to Christ, it is as exalted in glory, and not as humbled down here. "Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more." (2 Cor. v. 16.) The Church's gathering-point is Christ in glory. "I, if I be lifted up from the earth, will draw all men unto me." (John xii. 32.)

There is far more of practical value in the clear apprehension of this principle than might, at first sight, appear. It is ever the aim of Satan, as it is the tendency of our hearts, to lead us to stop short of God's mark in every thing, and specially in the centre of our unity as Christians. It is a popular sentiment, that "the blood of the Lamb is the union of saints," i. e., it is the blood which forms their centre of unity. Now, that it is the infinitely precious blood of Christ which sets us individually as worshippers in the presence of God is blessedly true. The blood, therefore, forms the divine basis of our fellowship with God. But when we come to speak of the centre of our unity as a church, we must see that the Holy Ghost gathers us to the Person of a risen and glorified Christ; and this grand truth gives character—high and holy character—to our association as Christians. If we take lower ground than this we must inevitably form a sect or an ism. If we gather round an ordinance, however important, or round a truth, however indisputable, we make something less than Christ our centre.

Hence, it is more important to ponder the practical consequences which flow out of the truth of our being gathered to a risen and glorified Head in the heavens. If Christ were on earth, we should be gathered to him here; but, inasmuch as he is hidden in the heavens, the Church takes her character from his position there. Hence, Christ could say, "They are not of the world, even as I am not of the world;" and again, "For their sakes I sanctify myself, that they also might be sanctified through the truth." (John xvii. 16, 19.) So, also, in 1 Peter, we read, "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious; ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (Chap. ii. 4, 5.) If we are gathered to Christ we must be gathered to him as he is, and where he is; and the more the Spirit of God leads our souls into the understanding of this, the more clearly we shall see the character of walk that becomes us. Joseph's bride was united to him, not in the pit or the dungeon, but in the dignity and glory of his position in Egypt; and, in her case, we can have no difficulty in perceiving the vast difference between the two positions.

But farther we read, "And unto Joseph were born two sons, before the years of famine came." There was a time of trouble coming; but previous thereto the fruit of his union appeared. The children whom God had given him were called into existence previous to this time of trial. So will it be in reference to the Church. All the members thereof will be called out, the whole body will be completed and gathered to the Head in heaven, previous to "the great tribulation" which shall come upon all the earth.

We shall now turn for a little to Joseph's interview with his brethren, in which we shall find some points of resemblance to Israel's history in the latter day. During the period that Joseph was hidden from the view of his brethren, these latter were called to pass through deep and searching trial,—through intensely painful exercises of conscience. One of these exercises is poured out in the following words: "And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also, his blood is required." (Chap. xlii. 21, 22.)

Again, in Chap. xliv. we read, "And Judah said, What shall we say unto my Lord? What shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants." None can teach like God. He alone can produce in the conscience the true sense of sin, and bring the soul down into the profound depths of its own condition in his presence. This is all his own work. Men run on in their career of guilt, heedless of every thing, until the arrow of the Almighty pierces their conscience, and then they are led into those searchings of heart, and intense exercises of soul, which can only find relief in the rich resources of redeeming love. Joseph's brethren had no conception of all that was to flow to them from their actings toward him. "They took him and cast him into a pit ... and they sat down to eat bread." "Woe to them ... that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph." (Amos vi. 6.)

However, God produced grief of heart, and exercises of conscience, and that in a most wonderful way. Years rolled on, and these brethren might have vainly imagined that all was right; but, then, "seven years of plenty, and seven years of scarcity!" What did they mean? Who sent them? And for what were they designed? Admirable providence! Unsearchable wisdom! The famine reaches to Canaan, and the calls of hunger actually bring the guilty brethren to the feet of the injured Joseph! How marked is the display of God's own hand in all this! There they stand, with the arrow of conviction thrust through and through their consciences, in the presence of the man whom they had, "with wicked hands," cast into the pit. Surely their sin had found them out; but it was in the presence of Joseph. Blessed place!

"Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren." (Chap. xlv. 1.) No stranger was allowed to witness this sacred scene. What stranger could understand or appreciate it? We are here called to witness, as it were, divinely-wrought conviction in the presence of divine grace; and we may say, when these two come together there is an easy settlement of every question.

"And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that you sold me hither; for God did send me before you, to preserve life.... And God sent me before you, to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you sent me hither, but God." This is grace indeed, setting the convicted conscience perfectly at rest. The brethren had, already, most thoroughly condemned themselves, and hence Joseph had only to pour in the blessed balm into their broken hearts. This is all sweetly typical of God's dealings with Israel, in the latter day, when they shall look upon him whom they have pierced, and mourn. Then they shall prove the reality of divine grace, and the cleansing efficacy of that "fountain which shall be opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." (Zech. xiii. 1.)

In the third chapter of Acts, we find the Spirit of God in Peter seeking to produce this divine conviction in the consciences of the Jews. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the holy One and the just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses." These statements were designed to elicit from the hearts and lips of the hearers the confession made by Joseph's brethren—"We are verily guilty." Then follows the grace. "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." We here see that, although the Jews really carried out the enmity of their hearts in the death of Christ, as did also Joseph's brethren in their treatment of him, yet, the grace of God to each is seen in this, that all is shown to be decreed and foreshown of God for their blessing. This is perfect grace, surpassing all human thought; and all that is needed in order to the enjoyment thereof, is a conscience truly convicted by the truth of God. Those who could say, "We are verily guilty," could rightly understand the words of precious grace, "It was not you, but God." Thus it must ever be. The soul that has thoroughly pronounced its own condemnation, is prepared to understand and appreciate God's pardon.

The remaining chapters of this book are taken up with the removal of Jacob and his family into Egypt, and their settlement there; Joseph's actings during the remaining years of famine; Jacob's blessing the twelve patriarchs; his death and burial. We shall not dwell in detail upon these things, though the spiritual mind may find much to feed upon therein.[21] Jacob's groundless fears dissipated by the sight of his son alive, and exalted,—the peculiar grace of God seen in its overruling power, yet evidently mingled with judgment, inasmuch as Jacob's sons have to go down into the very place whither they had sent their brother. Again, Joseph's remarkable grace throughout: though exalted by Pharaoh, he hides himself, as it were, and binds the people in abiding obligation to the king. Pharaoh says, "Go to Joseph," and Joseph, in effect, says, "all you have and all you are belong to Pharaoh." This is sweetly interesting, and leads the soul on to that glorious time when the Son of man shall take the reins of government into his own hand, by divine appointment, and rule over the whole redeemed creation, his Church—the bride of the Lamb—occupying the nearest and most intimate place, according to the eternal counsels. The house of Israel, fully restored, shall be nourished and sustained by his gracious hand; and all the earth shall know the deep blessedness of being under his sceptre. Finally, having brought every thing into subjection, he shall hand back the reins of government into the hands of God, that "he may be all in all." From all this we may form some idea of the richness and copiousness of Joseph's history. In short, it sets before us distinctly in type the mission of the Son to the house of Israel,—his humiliation and rejection,—the deep exercises and final repentance and restoration of Israel,—the union of the Church with Christ,—his exaltation and universal government, and, finally, it points us forward to the time when "God shall be all in all." It is quite needless to remark, that all these things are largely taught and fully established throughout the entire canon of inspiration: we do not therefore build their truth upon Joseph's history; still it is edifying to find such early foreshadowings of these precious truths: it proves to us the divine unity which pervades holy scripture. Whether we turn to Genesis or to Ephesians,—to the prophets of the Old or those of the New Testament,—we learn the same truths. "All scripture is given by inspiration of God."

FOOTNOTES:

[1] It is an interesting fact that the moon, as viewed through a powerful telescope, presents the appearance of one vast ruin of nature.

[2] The Hebrew word which is rendered "builded" in the margin, is ???????? which the LXX. render by ???d?ese?. A reference to the original of Eph. ii. 20, 22 will show the reader that the words rendered "built" and "builded together" are inflections of the same verb.

[3] This subject will, if the Lord permit, come before us again in the twentieth chapter of Exodus; but I would, here, observe, that very much of the offence and misunderstanding connected with the important subject of the sabbath, may be justly traced to the inconsiderate and injudicious conduct of some who, in their zeal for what they termed Christian liberty, in reference to the sabbath, rather lose sight of the claims of honest consciences; and also of the place which the Lord's day occupies in the New Testament. Some have been known to enter on their weekly avocations, simply to show their liberty, and thus they caused much needless offence. Such acting could never have been suggested by the Spirit of Christ. If I am ever so clear and free in my own mind, I should respect the consciences of my brethren; and, moreover, I do not believe that those who so carry themselves, really understand the true and precious privileges connected with the Lord's day. We should only be too thankful to be rid of all secular occupation and distraction, to think of having recourse to them for the purpose of showing our liberty. The good providence of our God has so arranged for his people throughout the British Empire that they can, without pecuniary loss, enjoy the rest of the Lord's day, inasmuch as all are obliged to abstain from business. This must be regarded by every well-regulated mind as a mercy; for, if it were not thus ordered, we know how man's covetous heart would, if possible, rob the Christian of the sweet privilege of attending the assembly on the Lord's day. And who can tell what would be the deadening effect of uninterrupted engagement with this world's traffic? Those Christians who, from Monday morning to Saturday night, breathe the dense atmosphere of the mart, the market, and the manufactory, can form some idea of it.

It cannot be regarded as a good sign to find men introducing measures for the public profanation of the Lord's day. It assuredly marks the progress of infidelity and French influence.

But there are some who teach that the expression ? ????a?? ?e?a, which is rightly enough translated, "the Lord's day," refers to "the day of the Lord," and that the exiled apostle found himself carried forward, as it were, into the Spirit of the day of the Lord. I do not believe the original would bear such an interpretation; and, besides, we have in 1 Thess. v. 2, and 2 Peter iii. 10, the exact words, "the day of the Lord," the original of which is quite different from the expression above referred to, being not ? ????a?? ?e?a, but ? ?e?a ??????. This entirely settles the matter, so far as the mere criticism is concerned; and as to interpretation, it is plain that by far the greater portion of the Apocalypse is occupied, not with "the day of the Lord," but with events prior thereto.

[4] Compare, also, Ezekiel xlvii. 1-12; and Zech. xiv. 8.

[5] My reader will observe the change in the second chapter from the expression "God" to "Lord God." There is much importance in the distinction. When God is seen acting in relation with man, he takes the title "Lord God,"—(Jehovah Elohim;) but until man appears on the scene, the word "Lord" is not used. I shall just point out three out of many passages in which the distinction is very strikingly presented. "And they that went in, went in male and female of all flesh, as God (Elohim) had commanded him; and the Lord (Jehovah) shut him in." (Gen. vii. 16.) Elohim was going to destroy the world which he had made; but Jehovah took care of the man with whom he stood in relation. Again, "that all the earth may know that there is a God (Elohim) in Israel. And all this assembly shall know that the Lord (Jehovah) saveth," &c. (1 Sam. xvii. 46, 47.) All the earth was to recognise the presence of Elohim; but Israel was called to recognise the actings of Jehovah, with whom they stood in relation. Lastly, "Jehoshaphat cried out, and the Lord (Jehovah) helped him; and God (Elohim) moved them to depart from him." (2 Chron. xviii. 31.) Jehovah took care of his poor erring servant; but Elohim, though unknown, acted upon the hearts of the uncircumcised Syrians.

[6] There is a profoundly interesting thought suggested by comparing the word Te?t?? (Rom. i. 20) with the word Te?t?? (Col. ii. 9.) They are both rendered "Godhead;" but they present a very different thought. The heathen might have seen that there was something superhuman, something divine, in creation; but pure, essential, incomprehensible Deity dwelt in the Adorable Person of the Son.

[7] Man not only accuses God of being the author of his fall, but also blames him for his non-recovery. How often do we hear persons say that they cannot believe unless God give them the power to believe; and, further, that unless they are the subjects of God's eternal decree, they cannot be saved.

Now, it is perfectly true, that no man can believe the gospel, except by the power of the Holy Ghost; and it is also true, that all who so believe the gospel are the happy subjects of God's eternal counsels. But does all this set aside man's responsibility to believe a plain testimony set before him in God's Word? It most certainly does no such thing. But it does reveal the sad evil of man's heart, which leads him to reject God's testimony which is plainly revealed, and to give as a reason for so doing God's decree, which is a profound secret, known only to himself. However, it will not avail, for we read in 1 Thess. i. 8, 9, that those "who obey not the gospel of our Lord Jesus Christ, shall be punished with everlasting destruction."

Men are responsible to believe the gospel, and they will be punished for not believing it. They are not responsible to know any thing about God's counsels, inasmuch as they are not revealed, and, therefore, there can be no guilt attached to ignorance concerning them. The apostle could say to the Thessalonians, "knowing, brethren beloved, your election of God." How did he know it? Was it by having access to the page of God's secret and eternal decrees? By no means. How then? "Because (?t?) our gospel came not unto you in word only, but also in power." (1 Thess. i. 4, 5.) This is the way to know the election of any. When the gospel comes in power, it is a plain proof of God's election.

But, I doubt not, the people who draw a plea from the divine counsels for rejecting the divine testimony, only want some flimsy excuse to continue in sin. They really do not want God; and it would be far more honest in them to say so, plainly, than to put forward a plea which is not merely flimsy, but positively blasphemous. Such a plea will not avail them much amid the terrors of the day of judgment, now fast approaching.

[8] The word used by Cain is ????????? which occurs in Psalm xxxii. 1, "whose transgression is forgiven." The LXX. renders it by afe???a?, "to be remitted."

[9] True, the Lord is using all those things for the furtherance of his own gracious ends; and the Lord's servant can freely use them also; but this does not hinder our seeing the spirit which originates and characterizes them.

[10] It is very evident that Enoch knew nothing whatever about the mode of "making the best of both worlds." To him there was but one world. Thus it should be with us.

[11] We should ever bear in mind, that "the wisdom which is from above is first pure, then peaceable." (James iii. 17.) The wisdom which is from beneath would put "peaceable" first, and, therefore, it can never be pure.

[12] "It is impossible to over-estimate the wisdom of the Holy Ghost, as seen in the way in which he treats the ordinance of baptism, in the above remarkable passage." We know the evil use which has been made of baptism; we know the false place it has gotten in the thoughts of many; we know how that the efficacy, which belongs only to the blood of Christ, has been attributed to the water of baptism; we know how the regenerating grace of the Holy Ghost has been transferred to water baptism; and, with the knowledge of all this, we cannot but be struck with the way in which the Spirit of God guards the subject, by stating, that it is not the mere washing away of the filth of the flesh, as by water, "but the answer of a good conscience toward God," which "answer" we get, not by baptism, how important soever it may be, as an ordinance of the kingdom, but "by the resurrection of Jesus Christ," "who was delivered for our offences, and raised again for our justification."

Baptism, I need hardly say, as an ordinance of divine institution, and in its divinely-appointed place, is most important and deeply significant; but when we find men, in one way or another, putting the figure in place of the substance, we are bound to expose the work of Satan by the light of the word of God.

[13] I would here mention, for my reader's prayerful consideration, a thought very familiar to the minds of those who have specially given themselves to the study of what is called "dispensational truth." It has reference to Enoch and Noah. The former was taken away, as we have seen, before the judgment came; whereas the latter was carried through the judgment. Now, it is thought that Enoch is a figure of the Church, who shall be taken away before human evil reaches its climax, and before the divine judgment falls thereon. Noah, on the other hand, is a figure of the remnant of Israel, who shall be brought through the deep waters of affliction, and through the fire of judgment, and led into the full enjoyment of millennial bliss, in virtue of God's everlasting covenant. I may add, that I quite receive this thought in reference to those two Old-Testament fathers. I consider that it has the full support of the general scope and analogy of Holy Scripture.

[14] It is interesting to look at this entire subject of the ark and deluge, in connection with that most important and deeply significant ordinance of baptism. A truly baptized person, that is, one who, as the apostle says, "obeys from the heart that type of doctrine to which he is delivered," is one, who has passed from the old world into the new, in spirit and principle, and by faith. The water rolls over his person, signifying that his old man is buried, that his place in nature is ignored, that his old nature is entirely set aside; in short, that he is a dead man. When he is plunged beneath the water, expression is given to the fact that his name, place, and existence, in nature, are put out of sight; that the flesh, with all that pertained thereto, its sins, its iniquities, its liabilities, is buried in the grave of Christ, and never can come into God's sight again.

Again, when he rises up out of the water, expression is given to the truth, that he only comes up as the possessor of a new life, even the resurrection life of Christ. If Christ had not been raised from the dead, the believer could not come up out of the water, but should remain buried beneath its surface, as the simple expression of the place which righteously belongs to nature. But, inasmuch as Christ rose from the dead, in the power of a new life, having entirely put away our sins, we also come up out of the water; and, in so doing, set forth the fact, that we are put, by the grace of God, and through the death of Christ, in full possession of a new life, to which divine righteousness inseparably attaches. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (See Rom. vi. and Col. ii. passim. Comp. also 1 Peter iii. 18-22.) All this makes the institution of baptism one of immense importance, and pregnant with meaning.

[15] I would here offer a remark as to the word "perfect." When Abraham was called upon to be "perfect," it did not mean perfect to himself; for this he never was, and never could be. It simply meant that he should be perfect as regards the object before his heart,—that his hopes and expectations were to be perfectly and undividedly centred in the "Almighty God."

In looking through the New Testament, we find the word "perfect" used in at least four distinct senses. In Matt. v. 48, we read, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Here we learn from the context that the word "perfect" refers to the principle of our walk. At verse 44, we read, "love your enemies, ... that ye may be the sons of your Father which is in heaven; for he maketh the sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust." Hence to be "perfect" in the sense of Matt. v. 48 is to act on a principle of grace toward all, even toward those who are injurious and hostile. A Christian going to law, and asserting or contending for his rights, is not "perfect as his Father;" for his Father is dealing in grace, whereas he is dealing in righteousness.

The question here is not as to the right or wrong of going to law with worldly people (as to brethren, 1 Cor. vi. is conclusive). All I contend for is, that a Christian so doing is acting in a character the direct opposite to that of his Father; for assuredly he is not going to law with the world. He is not now on a judgment-seat, but on a mercy-seat—a throne of grace. He showers his blessings upon those who, were he to go to law with them, should be in hell. Wherefore it is plain that a Christian, when he brings a man before the judgment-seat, is not "perfect as his Father which is in heaven is perfect."

At the close of Matt. xviii. we have a parable which teaches us that a man who asserts his rights is ignorant of the true character and proper effect of grace. The servant was not unrighteous in demanding what was due to him; but he was ungracious. He was totally unlike his master. He had been forgiven ten thousand talents, and yet he could seize his fellow by the throat for a paltry hundred pence. What was the consequence? He was delivered to the tormentors. He lost the happy sense of grace, and was left to reap the bitter fruits of having asserted his rights, while being himself a subject of grace. And, observe further, he was called "a wicked servant," not because of having owed "ten thousand talents," but because of not having forgiven the "hundred pence." The master had ample grace to settle the former, but he had not grace to settle the latter. This parable has a solemn voice for all Christians going to law; for although in the application of it, it is said, "so shall my heavenly Father do to you, if you from your heart, forgive not every one his brother their trespasses," yet is the principle of general application, that a man acting in righteousness will lose the sense of grace.

In Hebrews ix. we have another sense of the term "perfect." Here, too, the context settles the import of the word. It is "perfect, as pertaining to the conscience." This is a deeply important use of the term. The worshipper under the law never could have a perfect conscience, for the simplest reason possible, because he never had a perfect sacrifice. The blood of a bullock and a goat did well enough for a time, but it could not do forever, and therefore could not give a perfect conscience. Now, however, the weakest believer in Jesus is privileged to have a perfect conscience. Why? Is it because he is a better man than the worshipper under the law? Nay; but because he has gotten a better sacrifice. If Christ's sacrifice is perfect forever, the believer's conscience is perfect forever. The two things necessarily go together. For the Christian not to have a perfect conscience is a dishonor to the sacrifice of Christ. It is tantamount to saying that his sacrifice is only temporary, and not eternal in its effect; and what is this but to bring it down to the level of the sacrifices under the Mosaic economy.

It is very needful to distinguish between perfection in the flesh and perfection as to conscience. To pretend to the former, is to exalt self; to refuse the latter, is to dishonor Christ. The babe in Christ should have a perfect conscience; whereas St. Paul had not, nor could have, perfect flesh. The flesh is not presented in the word as a thing which is to be perfected, but as a thing which has been crucified. This makes a wide difference. The Christian has sin in him, but not on him. Why? Because Christ who had no sin in him, ever, had sin on him when he was nailed to the cross.

Finally, in Phil. iii. we have two other senses of the word "perfect." The apostle says, "not as though I had already attained, either were already perfect;" and yet a little farther on he says, "Let as many as be perfect be thus minded." The former refers to the apostle's full and everlasting conformity to Christ in glory. The latter refers to our having Christ as the all-engrossing object before the heart's affections.

[16] It would furnish a very searching question for the heart, in reference to every undertaking, were we to ask, "Am I doing this by faith?" "Whatever is not of faith is sin;" and, "Without faith it is impossible to please God."

[17] We should ever remember, in a place of trial, that what we want is not a change of circumstances, but victory over self.

[18] It is deeply interesting to the spiritual mind to mark how sedulously the Spirit of God, in Rom. ix. and indeed throughout all scripture, guards against the horrid inference which the human mind draws from the doctrine of God's election. When he speaks of "vessels of wrath," he simply says, "fitted to destruction." He does not say that God "fitted" them.

Whereas, on the other hand, when he refers to "the vessels of mercy" he says, "whom he had afore prepared unto glory." This is most marked.

If my reader will turn for a moment to Matt. xxv. 34-41, he will find another striking and beautiful instance of the same thing.

When the king addresses those on his right hand, he says, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Verse 34.)

But when he addresses those on his left, he says, "Depart from me, ye cursed." He does not say, "cursed of my Father." And, further, he says, "into everlasting fire, prepared," not for you, but "for the devil and his angels." (Verse 41.)

In a word, then, it is plain that God has "prepared" a kingdom of glory, and "vessels of mercy" to inherit that kingdom; but he has not prepared "everlasting fire" for men, but for the "devil and his angels;" nor has he fitted the "vessels of wrath," but they have fitted themselves.

The word of God as clearly establishes "election" as it sedulously guards against "reprobation." Every one who finds himself in heaven will have to thank God for it; and every one that finds himself in hell will have to thank himself.

[19] No doubt, when faith allows God to act, he will use his own agency; but this is a totally different thing from his owning and blessing the plans and arrangements of unbelief and impatience. This distinction is not sufficiently understood.

[20] Joseph's wife sets forth the Church as united to Christ in his glory; Moses' wife presents the Church as united to Christ in his rejection.

[21] The close of Jacob's career stands in most pleasing contrast with all the previous scenes of his eventful history. It reminds one of a serene evening, after a tempestuous day: the sun, which during the day had been hidden from view by clouds, mists, and fogs, sets in majesty and brightness, gilding with his beams the western sky, and holding out the cheering prospect of a bright to-morrow. Thus is it with our aged patriarch. The supplanting, the bargain-making, the cunning, the management, the shifting, the shuffling, the unbelieving selfish fears,—all those dark clouds of nature and of earth seem to have passed away, and he comes forth in all the calm elevation of faith, to bestow blessings, and impart dignities, in that holy skilfulness, which communion with God can alone impart.

Though nature's eyes are dim, faith's vision is sharp. He is not to be deceived as to the relative positions assigned to Ephraim and Manasseh in the counsels of God. He has not, like his father Isaac, in Chapter xxvii., to "tremble very exceedingly," in view of an almost fatal mistake. Quite the reverse. His intelligent reply to his less instructed son is, "I know it, my son, I know it." The power of sense has not, as in Isaac's case, dimmed his spiritual vision. He has been taught in the school of experience the importance of keeping close to the divine purpose, and nature's influence cannot move him from thence.

In Chapter xlviii. 11, we have a very beautiful example of the mode in which our God ever rises above all our thoughts, and proves himself better than all our fears. "And Israel said unto Joseph, I had not thought to see thy face; and, lo, God hath showed me also thy seed." To nature's view, Joseph was dead; whereas in God's view he was alive, and seated in the highest place of authority, next the throne. "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him." (1 Cor. ii. 9.) Would that our souls could rise higher in their apprehension of God and his ways.

It is interesting to notice the way in which the titles "Jacob" and "Israel" are introduced in the close of the Book of Genesis; as, for example, "One told Jacob, and said, Behold thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed." Then, it is immediately added, "And Jacob said unto Joseph, God Almighty appeared unto me at Luz." Now, we know, there is nothing in scripture without its specific meaning, and hence this interchange of names contains some instruction. In general, it may be remarked, that "Jacob" sets forth the depth to which God had descended; "Israel," the height to which Jacob was raised.

Transcribers notes:

Maintained original spelling and punctuation.





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