Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers Part 25

These two are the strongest powers. If they are at war, the struggle is terrible: if they are united, 'the weakest is as David, and David as an angel of G.o.d.' Let us seek ever to blend their united strength in our own lives.

Will it be thought too fanciful if we suggest that we are taught another lesson,--namely, that the faith which surrenders its earthly treasures to G.o.d, in confidence of His care, is generally rewarded and vindicated by receiving them back again, glorified and sanctified by the altar on which they have been laid? Jochebed clasped her recovered darling to her bosom with a deeper gladness, and held him by a surer t.i.tle, when Miriam brought him back as the princess's charge, than ever before. We never feel the preciousness of dear ones so much, nor are so calm in the joy of possession, as when we have laid them in G.o.d's hands, and have learned how wise and wonderful His care is.

III. How much of the world's history that tiny coffer among the reeds held! How different that history would have been if, as might easily have happened, it had floated away, or if the feeble life within it had wailed itself dead unheard! The solemn possibilities folded and slumbering in an infant are always awful to a thoughtful mind. But, except the manger at Bethlehem, did ever cradle hold the seed of so much as did that papyrus chest? The set of opinion at present minimises the importance of the individual, and exalts the spirit of the period, as a factor in history. Standing beside Miriam, we may learn a truer view, and see that great epochs require great men, and that, without such for leaders, no solid advance in the world's progress is achieved.

Think of the strange cradle floating on the Nile; then think of the strange grave among the mountains of Moab, and of all between, and ponder the same lesson as is taught in yet higher fas.h.i.+on by Bethlehem and Calvary, that G.o.d's way of blessing the world is to fill men with His message, and let others draw from them. Whether it be 'law,' or 'grace and truth,' a man is needed through whom it may fructify to all.

IV. The sweet picture of womanly compa.s.sion in Pharaoh's daughter is full of suggestions. We have already noticed that her name is handed down by one tradition as 'Merris,' and that 'Meri' has been found as the appellation of a princess of the period. A rabbinical authority calls her 'Bithiah,' that is, 'Daughter of Jehovah'; by which was, no doubt, intended to imply that she became in some sense a proselyte.

This may have been only an inference from her protection of Moses.

There is a singular and very obscure pa.s.sage in I Chronicles iv. 17, 18, relating the genealogy of a certain Mered, who seems to have had two wives, one 'the Jewess,' the other 'Bithiah, the daughter of Pharaoh.' We know no more about him or her, but Keil thinks that Mered probably 'lived before the exodus'; but it can scarcely be that the 'daughter of Pharaoh,' his wife, is our princess, and that she actually became a 'daughter of Jehovah,' and, like her adopted child, refused royal dignity and preferred reproach. In any case, the legend of her name is a tender and beautiful way of putting the belief that in her 'there was some good thing towards the G.o.d of Israel.'

But, pa.s.sing from that, how the true woman's heart changes languid curiosity into tenderness, and how compa.s.sion conquers pride of race and station, as well as regard for her father's edict, as soon as the infant's cry, which touches every good woman's feelings, falls on her ear! 'One touch of nature makes the whole world kin.' All the centuries are as nothing; the strange garb and the stranger mental and spiritual dress fade, and we have here a mere woman, affected, as every true sister of hers to-day would be, by the helpless wailing. G.o.d has put that instinct there. Alas that it ever should be choked by frivolity or pride, and frozen by indifference and self-indulgence! Gentle souls spring up in unfavourable soil. Rameses was a strange father for such a daughter. How came this dove in the vulture's cage? Her sweet pity beside his cold craft and cruelty is like the lamb couching by the lion. Note, too, that gentlest pity makes the gentlest brave. She sees the child is a Hebrew. Her quick wit understands why it has been exposed, and she takes its part, and the part of the poor weeping parents, whom she can fancy, against the savage law. No doubt, as Egyptologists tell us, the princesses of the royal house had separate households and abundant liberty of action. Still, it was bold to override the strict commands of such a monarch. But it was not a self-willed sense of power, but the beautiful daring of a compa.s.sionate woman, to which G.o.d committed the execution of His purposes.

And that is a force which has much like work trusted to it in modern society too. Our great cities swarm with children exposed to a worse fate than the baby among the flags. Legislation and official charity have far too rough hands and too clumsy ways to lift the little life out of the coffer, and to dry the tears. We must look to Christian women to take a leaf out of 'Bithiah's' book. First, they should use their eyes to see the facts, and not be so busy about their own luxury and comfort that they pa.s.s the poor pitch-covered box unnoticed. Then they should let the pitiful call touch their heart, and not steel themselves in indifference or ease. Then they should conquer prejudices of race, pride of station, fear of lowering themselves, loathing, or contempt. And then they should yield to the impulses of their compa.s.sion, and never mind what difficulties or opponents may stand in the way of their saving the children. If Christian women knew their obligations and their power, and lived up to them as bravely as this Egyptian princess, there would be fewer little ones flung out to be eaten by crocodiles, and many a poor child, who is now abandoned from infancy to the Devil, would be rescued to grow up a servant of G.o.d.

She, there by the Nile waters, in her gracious pity and prompt wisdom, is the type of what Christian womanhood, and, indeed, the whole Christian community, should be in relation to child life.

V. The great lesson of this incident, as of so much before, is the presence of G.o.d's wonderful providence, working out its designs by all the play of human motives. In accordance with a law, often seen in His dealings, it was needful that the deliverer should come from the heart of the system from which he was to set his brethren free. The same principle which sent Saul of Tarsus to be trained at the feet of Gamaliel, and made Luther a monk in the Augustinian convent at Erfurt, planted Moses in Pharaoh's palace and taught him the wisdom of Egypt, against which he was to contend. It was a strange irony of Providence that put him so close to the throne which he was to shake. For his future work he needed to be lifted above his people, and to be familiar with the Egyptian court as well as with Egyptian learning. If he was to hate and to war against idolatry, and to rescue an unwilling people from it, he must know the rottenness of the system, and must have lived close enough to it to know what went on behind the scenes, and how foully it smelled when near. He would gain influence over his countrymen by his connection with Pharaoh, whilst his very separation from them would at once prevent his spirit from being broken by oppression, and would give him a keener sympathy with his people than if he had himself been crushed by slavery. His culture, heathen as it was, supplied the material on which the divine Spirit worked. G.o.d fas.h.i.+oned the vessel, and then filled it. Education is not the antagonist of inspiration. For the most part, the men whom G.o.d has used for His highest service have been trained in all the wisdom of their age. When it has been piled up into an altar, then 'the fire of the Lord' falls.

Our story teaches us that G.o.d's chosen instruments are immortal till their work is done. No matter how forlorn may seem their outlook, how small the probabilities in their favour, how divergent from the goal may seem the road He leads them, He watches them. Around that frail ark, half lost among the reeds, is cast the impregnable s.h.i.+eld of His purpose. All things serve that Will. The current in the full river, the lie of the flags that stop it from being borne down, the hour of the princess's bath, the direction of her idle glance, the cry of the child at the right moment, the impulse welling up in her heart, the swift resolve, the innocent diplomacy of the sister, the shelter of the happy mother's breast, the safety of the palace,--all these and a hundred more trivial and unrelated things are spun into the strong cable wherewith G.o.d draws slowly but surely His secret purpose into act. So ever His children are secure as long as He has work for them, and His mighty plan strides on to its accomplishment over all the barriers that men can raise.

How deeply this story had impressed on devout minds the truth of the divine protection for all who serve Him, is shown by the fact that the word employed in the last verse of our lesson, and there translated 'drawn,' of which the name 'Moses' is a form, is used on the only occasion of its occurrence in the Old Testament (namely Psalm xviii.

16, and in the duplicate in 2 Sam. xxii. 17) with plain reference to our narrative. The Psalmist describes his own deliverance, in answer to his cry, by a grand manifestation of G.o.d's majesty; and this is the climax and the purpose of the earthquake and the lightning, the darkness and the storm: 'He sent from above, He took me, He drew me out of many waters.' So that scene by the margin of the Nile, so many years ago, is but one transient instance of the working of the power which secures deliverance from encompa.s.sing perils, and for strenuous, though it may be undistinguished, service to all who call upon Him. G.o.d, who put the compa.s.sion into the heart of Pharaoh's dusky daughter, is not less tender of heart than she, and when He hears us, though our cry be but as of an infant, 'with no language but a cry,' He will come in His majesty and draw us from encompa.s.sing dangers and impending death. We cannot all be lawgivers and deliverers; but we may all appeal to His great pity, and partake of deliverance like that of Moses and of David.

THE BUSH THAT BURNED, AND DID NOT BURN OUT

'And, behold, the bush burned with fire, and the bush was not consumed.' EXODUS iii. 1

It was a very sharp descent from Pharaoh's palace to the wilderness, and forty years of a shepherd's life were a strange contrast to the brilliant future that once seemed likely for Moses. But G.o.d tests His weapons before He uses them, and great men are generally prepared for great deeds by great sorrows. Solitude is 'the mother-country of the strong,' and the wilderness, with its savage crags, its awful silence, and the unbroken round of its blue heaven, was a better place to meet G.o.d than in the heavy air of a palace, or the profitless splendours of a court.

So as this lonely shepherd is pa.s.sing slowly in front of his flock, he sees a strange light that a.s.serted itself, even in the brightness of the desert suns.h.i.+ne. 'The bush' does not mean one single shrub. Rather, it implies some little group, or cl.u.s.ter, or copse, of the dry th.o.r.n.y acacias, which are characteristic of the country, and over which any ordinary fire would have pa.s.sed like a flash, leaving them all in grey ashes. But this steady light persists long enough to draw the attention of the shepherd, and to admit of his travelling some distance to reach it. And then--and then--the Lord speaks.

The significance of this bush, burning but not consumed, is my main subject now, for I think it carries great and blessed lessons for us.

Now, first, I do not think that the bush burning but not consumed, stands as it is ordinarily understood to stand, for the symbolical representation of the preservation of Israel, even in the midst of the fiery furnace of persecution and sorrow.

Beautiful as that idea is, I do not think it is the true explanation; because if so, this symbol is altogether out of keeping with the law that applies to all the rest of the symbolical accompaniments of divine appearances, all of which, without exception, set forth in symbol some truth about G.o.d, and not about His Church; and all of which, without exception, are a representation in visible and symbolical form of the same truth which was proclaimed in articulate words along with them.

The symbol and the accompanying voice of G.o.d in all other cases have one and the same meaning.

That, I think, is the case here also; and we learn from the Bush, not something about G.o.d's Church, however precious that may be, but what is a great deal more important, something about G.o.d Himself; namely, the same thing that immediately afterwards was spoken in articulate words.

In the next place, let me observe that the fire is distinctly a divine symbol, a symbol of G.o.d not of affliction, as the ordinary explanation implies. I need not do more than remind you of the stream of emblem which runs all through Scripture, as confirming this point. There are the smoking lamp and the blazing furnace in the early vision granted to Abraham. There is the pillar of fire by night, that lay over the desert camp of the wandering Israelites. There is Isaiah's word, 'The light of Israel shall be a flaming fire.' There is the whole of the New Testament teaching, turning on the manifestation of G.o.d through His Spirit. There are John the Baptist's words, 'He shall baptize you with the Holy Ghost and with fire.' There is the day of Pentecost, when the 'tongues of fire sat upon each of them.' And what is meant by the great word of the Epistle to the Hebrews, 'Our G.o.d is a consuming fire'?

Not Israel only, but many other lands--it would scarcely be an exaggeration to say, all other lands--have used the same emblem with the same meaning. In almost every religion on the face of the earth, you will find a sacred significance attached to fire. That significance is not primarily destruction, as we sometimes suppose, an error which has led to ghastly misunderstandings of some Scriptures, and of the G.o.d whom they reveal. When, for instance, Isaiah (x.x.xiii. 14) asks, 'Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?' he has been supposed to be asking what human soul is there that can endure the terrors of G.o.d's consuming and unending wrath. But a little attention to the words would have shown that 'the devouring fire' and the 'everlasting burnings' mean G.o.d and not h.e.l.l, and that the divine nature is by them not represented as too fierce to be approached, but as the true dwelling-place of men, which indeed only the holy can inhabit, but which for them is life. Precisely parallel is the Psalmist's question, 'Who shall ascend into the hill of the Lord, and who shall stand in His holy place?'

Fire is the source of warmth, and so, in a sense, of life. It is full of quick energy, it trans.m.u.tes all kinds of dead matter into its own ruddy likeness, sending up the fat of the sacrifices in wreathes of smoke that aspire heavenward; and changing all the gross, heavy, earthly dullness into flame, more akin to the heaven into which it rises.

Therefore, as cleansing, as the source of life, light, warmth, change, as glorifying, trans.m.u.ting, purifying, refining, fire is the fitting symbol of the mightiest of all creative energy. And the Bible has consecrated the symbolism, and bade us think of the Lord Himself as the central fiery Spirit of the whole universe, a spark from whom irradiates and vitalises everything that lives.

Nor should we forget, on the other side, that the very felicity of this emblem is, that along with all these blessed thoughts of life-giving and purifying, there does come likewise the more solemn teaching of G.o.d's destructive power. 'What maketh heaven, that maketh h.e.l.l'; and the same G.o.d is the fire to quicken, to sanctify, to bless; and resisted, rejected, neglected, is the fire that consumes; the savour of life unto life, or the savour of death unto death.

And then, still further, notice that this flame is undying--steady, unflickering. What does that mean? Adopting the principle which I have already taken as our guide, that the symbol and the following oral revelation teach the same truth, there can be no question as to that answer. 'I am the G.o.d of thy fathers, the G.o.d of Abraham, of Isaac, and of Jacob. 'I AM THAT I AM.'

That is to say, the fire that burns and does not burn out, which has no tendency to destruction in its very energy, and is not consumed by its own activity, is surely a symbol of the one Being whose being derives its law and its source from Himself, who only can say--'I AM THAT I AM'--the law of His nature, the foundation of His being, the only conditions of His existence being, as it were, enclosed within the limits of His own nature. You and I have to say, 'I am that which I have become,' or 'I am that which I was born,' or 'I am that which circ.u.mstances have made me.' He says, 'I AM THAT I AM.' All other creatures are links; this is the staple from which they all hang. All other being is derived, and therefore limited and changeful; this Being is underived, absolute, self-dependent, and therefore unalterable for evermore. Because we live we die. In living the process is going on of which death is the end. But G.o.d lives for evermore, a flame that does not burn out; therefore His resources are inexhaustible, His power unwearied. He needs no rest for recuperation of wasted energy. His gifts diminish not the store which He has to bestow. He gives, and is none the poorer; He works, and is never weary; He operates unspent; He loves, and He loves for ever; and through the ages the fire burns on, unconsumed and undecayed.

O brethren! is not that a revelation--familiar as it sounds to our ears now, blessed be G.o.d!--is not that a revelation of which, when we apprehend the depth and the preciousness, we may well fix an unalterable faith upon it, and feel that for us, in our fleeting days and shadowy moments, the one means to secure blessedness, rest, strength, life, is to grasp and knit ourselves to Him who lives for ever, and whose love is lasting as His life? 'The eternal G.o.d, the Lord ... fainteth not, neither is weary. They that wait upon Him shall renew their strength.'

The last thought suggested to me by this symbol is this. Regarding the lowly thorn-bush as an emblem of Israel--which unquestionably it is, though the fire be the symbol of G.o.d--in the fact that the symbolical manifestation of the divine energy lived in so lowly a shrine, and flamed in it, and preserved it by its burning, there is a great and blessed truth.

It is the same truth which Jesus Christ, with a depth of interpretation that put to shame the cavilling listeners, found in the words that accompanied this vision: 'I am the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob.' He said to the sneering Sadducees, who, like all other sneerers, saw only the surface of what they were sarcastic about, 'Did not Moses teach you,' in the section about the bush, 'that the dead rise, when he said: I AM the G.o.d of Abraham, and of Isaac, and of Jacob.' A man, about whom it can once be said that G.o.d is his G.o.d, cannot die. Such a bond can never be broken. The communion of earth, imperfect as it is, is the prophecy of Heaven and the pledge of immortality. And so from that relations.h.i.+p which subsisted between the fathers and G.o.d, Christ infers the certainty of their resurrection. It seems a great leap, but there are intervening steps not stated by our Lord, which securely bridge the gulf between the premises and the conclusion. Such communion is, in its very nature, unaffected by the accident of death, for it cannot be supposed that a man who can say that G.o.d is _His_ G.o.d can be reduced to nothingness, and such a bond be snapped by such a cause. Therefore Abraham, Isaac, and Jacob are still living, 'for all' those whom we call dead, as well as those whom we call living, 'live unto Him,' and though so many centuries have pa.s.sed, G.o.d still _is_, not _was_, their G.o.d. The relation between them is eternal and guarantees their immortal life. But immortality without corporeity is not conceivable as the perfect state, and if the dead live still, there must come a time when the whole man shall partake of redemption; and in body, soul, and spirit the glorified and risen saints shall be 'for ever with the Lord.'

That is but the fuller working out of the same truth that is taught us in the symbol 'the bush burned and was not consumed.' G.o.d dwelt in it, therefore it flamed; G.o.d dwelt in it, therefore though it flamed it never flamed out. Or in other words, the Church, the individual in whom He dwells, partakes of the immortality of the indwelling G.o.d. 'Every one shall be salted with fire,' which shall be preservative and not destructive; or, as Christ has said, 'Because I live ye shall live also.'

Humble as was the little, ragged, sapless thorn-bush, springing up and living its solitary life amidst the sands of the desert, it was not too humble to hold G.o.d; it was not too gross to burst into flame when He came; it was not too fragile to be gifted with undying being; like His that abode in it. And for us each the emblem may be true. If He dwell in us we shall live as long as He lives, and the fire that He puts in our heart shall be a fountain of fire springing up into life everlasting.

THE CALL OF MOSES

'Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel, out of Egypt. 11. And Moses said unto G.o.d, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12.

And He said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve G.o.d upon this mountain. 13. And Moses said unto G.o.d, Behold, when I come unto the children of Israel, and shall say unto them, The G.o.d of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them? 14. And G.o.d said unto Moses, I AM THAT I AM: and He said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

15. And G.o.d said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord G.o.d of your fathers, the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

16. Go, and gather the elders of Israel together, and say unto them, The Lord G.o.d of your fathers, the G.o.d of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 17. And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hitt.i.tes, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The Lord G.o.d of the Hebrews hath met with us: and now let us go, we beseech Thee, three days' journey into the wilderness, that we may sacrifice to the Lord our G.o.d. 19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 20. And I will stretch out my hand, and smite Egypt with all My wonders which I will do in the midst thereof: and after that he will let you go.'

--EXODUS iii 10-20.

The 'son of Pharaoh's daughter' had been transformed, by nearly forty years of desert life, into an Arab shepherd. The influences of the Egyptian court had faded from him, like colour from cloth exposed to the weather; nor is it probable that, after the failure of his early attempt to play the deliverer to Israel, he nourished further designs of that sort. He appears to have settled down quietly to be Jethro's son-in-law, and to have lived a modest, still life of humble toil. He had flung away fair prospects,--and what had he made of it? The world would say 'Nothing,' as it ever does about those who despise material advantages and covet higher good. Looking after sheep in the desert was a sad downcome from the possibility of sitting on the throne of Egypt.

Yes, but it was in the desert that the vision of the bush burning, and not burning out, came; and it would not have come if Moses had been in a palace.

This pa.s.sage begins in the midst of the divine communication which followed and interpreted the vision. We note, first, the divine charge and the human shrinking from the task. It was a startling transition from verse 9, which declares G.o.d's pitying knowledge of Israel's oppression, to verse 10, which thrusts Moses forward into the thick of dangers and difficulties, as G.o.d's instrument. 'I will send thee' must have come like a thunder-clap. The commander's summons which brings a man from the rear rank and sets him in the van of a storming-party may well make its receiver shrink. It was not cowardice which prompted Moses' answer, but lowliness. His former impetuous confidence had all been beaten out of him. Time was when he was ready to take up the _role_ of deliverer at his own hand; but these hot days were past, and age and solitude and communion with G.o.d had mellowed him into humility.

His recoil was but one instance of the shrinking which all true, devout men feel when designated for tasks which may probably make life short, and will certainly make it hard. All prophets and reformers till to-day have had the same feeling. Men who can do such work as the Jeremiahs, Pauls, Luthers, Cromwells, can do, are never forward to begin it.

Self-confidence is not the temper which G.o.d uses for His instruments.

He works with 'bruised reeds,' and breathes His strength into them. It is when a man says 'I can do nothing,' that he is fit for G.o.d to employ. 'When I am weak, then I am strong.' Moses remembered enough of Egypt to know that it was no slight peril to front Pharaoh, and enough of Israel not to be particularly eager to have the task of leading them. But mark that there is no refusal of the charge, though there is profound consciousness of inadequacy. If we have reason to believe that any duty, great or small, is laid on us by G.o.d, it is wholesome that we should drive home to ourselves our own weakness, but not that we should try to shuffle out of the duty because we are weak. Moses' answer was more of a prayer for help than of a remonstrance, and it was answered accordingly.

G.o.d deals very gently with conscious weakness. 'Certainly I will be with thee.' Moses' estimate of himself is quite correct, and it is the condition of his obtaining G.o.d's help. If he had been self-confident, he would have had no longing for, and no promise of, G.o.d's presence. In all our little tasks we may have the same a.s.surance, and, whenever we feel that they are too great for us, the strength of that promise may be ours. G.o.d sends no man on errands which He does not give him power to do. So Moses had not to calculate the difference between his feebleness and the strength of a kingdom. Such arithmetic left out one element, which made all the difference in the sum total. 'Pharaoh _versus_ Moses' did not look a very hopeful cause, but 'Pharaoh _versus_ Moses and Another'--that other being G.o.d--was a very different matter. G.o.d and I are always stronger than any antagonists. It was needless to discuss whether Moses was able to cope with the king. That was not the right way of putting the problem. The right way was, Is G.o.d able to do it?

The sign given to Moses is at first sight singular, inasmuch as it requires faith, and can only be a confirmation of his mission when that mission is well accomplished. But there was a help to present faith even in it, for the very sacredness of the spot hallowed now by the burning bush was a kind of external sign of the promise.

One difficulty being solved, Moses raised another, but not in the spirit of captiousness or reluctance. G.o.d is very patient with us when we tell Him the obstacles which we seem to see to our doing His work.

As long as these are presented in good faith, and with the wish to have them cleared up, He listens and answers. The second question asked by Moses was eminently reasonable. He pictures to himself his addressing the Israelites, and their question, What is the name of this G.o.d who has sent you? Apparently the children of Israel had lost much of their ancestral faith, and probably had in many instances fallen into idolatry. We do not know enough to p.r.o.nounce with confidence on that point, nor how far the great name of Jehovah had been used before the time of Moses, or had been forgotten in Egypt.

The questions connected with these points and with the history of the name do not enter into our present purpose. My task is rather to point out the religious significance of the self-revelation of G.o.d contained in the name, and how it becomes the foundation of Israel's deliverance, existence, and prerogatives. Whatever opinions are adopted as to the correct form of the name and other grammatical and philological questions, there is no doubt that it mainly reveals G.o.d as self-existent and unchangeable. He draws His being from no external source, nor 'borrows leave to be.' Creatures are what they are made or grow to be; they are what they were not; they are what they will some time not any more be. But He is what He is. Lifted above time and change, self-existing and self-determined, He is the fountain of life, the same for ever.

This underived, independent, immutable being is a Person who can speak to men, and can say 'I am.' Being such, He has entered into close covenant relations with men, and has permitted Himself to be called 'the G.o.d of Abraham, Isaac, and Jacob.' The name Jehovah lifts Him high above all creatures; the name 'the G.o.d of your fathers' brings Him into tender proximity with men, and, in combination with the former designation, guarantees that He will forever be what He has been, even to all generations of children's children. That mighty name is, indeed, His 'memorial to all generations,' and is as fresh and full of blessedness to us as to the patriarchs. Christ has made us understand more of the treasures for heart and mind and life which are stored in it. 'Our Father which art in heaven' is the unfolding of its inmost meaning.