Notes on the book of Exodus Part 11

We may further remark, on this chapter, that Moses had the rod of G.o.d with him on the hill--the rod with which he had smitten the rock. This rod was the expression or symbol of the power of G.o.d, which is seen alike in atonement and intercession. When the work of atonement was accomplished, Christ took His seat in heaven, and sent down the Holy Ghost to take up His abode in the Church; so that there is an inseparable connection between the work of Christ and the work of the Spirit. There is the application of the power of G.o.d in each.

CHAPTER XVIII.

We here arrive at the close of a very marked division of the book of Exodus. We have seen G.o.d, in the exercise of His perfect grace, visiting and redeeming His people, bringing them forth out of the land of Egypt, delivering them first from the hand of Pharaoh and then from the hand of Amalek. Furthermore, we have seen, in the manna, a type of Christ come down from heaven; in the rock, a type of Christ smitten for His people; and in the gus.h.i.+ng stream, a type of the Spirit given.

Then follows, in striking and beautiful order, a picture of the future glory, divided into its three grand departments, namely, "the Jew, the Gentile, and the Church of G.o.d."

During the period of Moses' rejection by his brethren, he was taken apart and presented with a bride--the companion of his rejection. We were led to see, at the opening of this book, the character of Moses'

relations.h.i.+p with this bride. He was "a husband by blood" to her. This is precisely What Christ is to the Church. Her connection with Him is founded upon death and resurrection; and she is called to fellows.h.i.+p with His sufferings. It is, as we know, during the period of Israel's unbelief and of Christ's rejection that the Church is called out; and when the Church is complete, according to the divine counsels--when the "fullness of the Gentiles is come in"--Israel shall again be brought into notice.

Thus it was with Zipporah and Israel of old. Moses had sent her back during the period of his mission to Israel; and when the latter were brought forth as a fully delivered people, we read that "Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back, and her two sons, of which the name of the one was Gershom; 'For,' he said, 'I have been an alien in a strange land;' and the name of the other was Eliezer; 'For the G.o.d of my fathers,' said he, 'was mine help, and delivered me from the sword of Pharaoh.' And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of G.o.d. And he said unto Moses, 'I, thy father-in-law, Jethro, am come unto thee, and thy wife and her two sons with her.' And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. And Moses told his father-in-law all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom He had delivered from the hand of the Egyptians. And Jethro said, 'Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all G.o.ds; for in the thing wherein they dealt proudly He was above them.' And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for G.o.d; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before G.o.d." (Chap. xviii.

2-12.)

This is a deeply interesting scene. The whole congregation a.s.sembled in triumph before the Lord, the Gentile presenting sacrifice, and in addition, to complete the picture, the bride of the deliverer, together with the children whom G.o.d had given him, are all introduced.

It is, in short, a singularly striking foreshadowing of the coming kingdom. "The Lord will give grace and glory." We have already seen, in what we have traveled over of this book, very much of the actings of "grace;" and here we have, from the pencil of the Holy Ghost, a beauteous picture of "glory,"--a picture which must be regarded as peculiarly important, as exhibiting the varied fields in which that glory shall be manifested.

"The Jew, the Gentile, and the Church of G.o.d" are scriptural distinctions which can never be overlooked without marring that perfect range of truth which G.o.d has revealed in His holy Word. They have existed ever since the mystery of the Church was fully developed by the ministry of the apostle Paul, and they shall exist throughout the millennial age. Hence, every spiritual student of Scripture will give them their due place in his mind.

The apostle expressly teaches us, in his epistle to the Ephesians, that the mystery of the Church had not been made known, in other ages, to the sons of men, as it was revealed to him. But though not directly revealed, it had been shadowed forth in one way or another; as, for example, in Joseph's marriage with an Egyptian, and in Moses' marriage with an Ethiopian. The type or shadow of a truth is a very different thing from a direct and positive revelation of it. The great mystery of the Church was not revealed until Christ, in heavenly glory, revealed it to Saul of Tarsus. Hence, all who look for the full unfolding of this mystery in the law, the prophets, or the psalms, will find themselves engaged in unintelligent labor. When, however, they find it distinctly revealed in the epistle to the Ephesians, they will be able, with interest and profit, to trace its foreshadowing in Old Testament Scripture.

Thus we have, in the opening of our chapter, a millennial scene. All the fields of glory lie open in vision before us. "_The Jew_" stands forth as the great earthly witness of Jehovah's faithfulness, His mercy, and His power. This is what the Jew has been in bygone ages, it is what he is now, and what he will be, world without end. "The Gentile" reads, in the book of G.o.d's dealings with the Jew, his deepest lessons. He traces the marvelous history of that peculiar and elect people--"a people terrible from their beginning hitherto;" he sees thrones and empires overturned, nations shaken to their centre, every one and every thing compelled to give way, in order to establish the supremacy of that people on whom Jehovah has set His love. "Now I know," he says, "that the Lord is greater than all G.o.ds; for in the thing wherein they dealt proudly He was above them." (Ver. 11.) Such is the confession of "the Gentile" when the wondrous page of Jewish history lies open before him.

Lastly, "_the Church of G.o.d_" collectively, as prefigured by Zipporah, and the members thereof individually, as seen in Zipporah's sons, are presented as occupying the most intimate relations.h.i.+p with the deliverer. All this is perfect in its way. We may be asked for our proofs. The answer is, "I speak as unto wise men: judge ye what I say." We can never build a doctrine upon a type; but when a doctrine is revealed, a type thereof may be discerned with accuracy and studied with profit. In every case, a spiritual mind is essentially necessary, either to understand the doctrine or discern the type. "The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.)

From verse 13 to the end of our chapter, we have the appointment of rulers, who were to a.s.sist Moses in the management of the affairs of the congregation. This was the suggestion of Jethro, who feared that Moses would "wear away" in consequence of his labors. In connection with this, it may be profitable to look at the appointment of the seventy elders in Numbers xi. Here we find the spirit of Moses crushed beneath the ponderous responsibility which devolved upon him, and he gives utterance to the anguish of his heart in the following accents: "And Moses said unto the Lord, 'Wherefore hast Thou afflicted Thy servant? And wherefore have I not found favor in Thy sight, that Thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the suckling child, unto the land which Thou swarest unto their fathers?... I am not able to bear all this people alone, because it is too heavy for me. And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight; and let me not see my wretchedness." (Numb. xi. 11-15.)

In all this we see Moses evidently retiring from a post of honor. If G.o.d were pleased to make him the sole instrument in managing the a.s.sembly, it was only so much the more dignity and privilege conferred upon him. True, the responsibility was immense; but faith would own that G.o.d was amply sufficient for that. Here, however, the heart of Moses failed him (blessed servant as he was), and he says, "I am not able to bear this people _alone_, because it is to heavy for _me_."

But he was not asked to bear them alone, for G.o.d was with him. They were not too heavy for G.o.d. It was He that was bearing them; Moses was but the instrument. He might just as well have spoken of his rod as bearing the people; for what was he but a mere instrument in G.o.d's hand, as the rod was in his? It is here the servants of Christ constantly fail; and the failure is all the more dangerous because it wears the appearance of humility. It seems like distrust of one's self, and deep lowliness of spirit, to shrink from heavy responsibility; but all we need to inquire is, Has G.o.d imposed that responsibility? If so, He will a.s.suredly be with me in sustaining it; and having Him with me, I can sustain any thing. With Him, the weight of a mountain is nothing; without Him, the weight of a feather is overwhelming. It is a totally different thing if a man, in the vanity of his mind, thrust himself forward and take a burden upon his shoulder which G.o.d never intended him to bear, and therefore never fitted him to bear it; we may then surely expect to see him crushed beneath the weight: but if G.o.d lays it upon him, He will qualify and strengthen him to carry it.

It is never the fruit of humility to depart from a divinely-appointed post. On the contrary, the deepest humility will express itself by remaining there in simple dependence upon G.o.d. It is a sure evidence of being occupied about _self_ when we shrink from service on the ground of inability. G.o.d does not call us unto service on the ground of our ability, but of His own; hence, unless I am filled with thoughts about myself, or with positive distrust of Him, I need not relinquish any position of service or testimony because of the heavy responsibilities attaching thereto. All power belongs to G.o.d, and it is quite the same whether that power acts through one agent or through seventy--the power is still the same; but if one agent refuse the dignity, it is only so much the worse for him. G.o.d will not force people to abide in a place of honor if they cannot trust Him to sustain them there. The way lies always open to them to step down from their dignity, and sink into the place where base unbelief is sure to put us.

Thus it was with Moses. He complained of the burden, and the burden was speedily removed; but with it the high honor of being allowed to carry it. "And the Lord said unto Moses, 'Gather unto Me seventy men of the elders of Israel whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." (Numb.

xi. 16, 17.) There was no fresh power introduced. It was the same spirit, whether in one or in seventy. There was no more value or virtue in the flesh of seventy men than in the flesh of one man. "It is the spirit that quickeneth; the flesh profiteth nothing." (John vi.

63.) There was nothing in the way of power gained, but a great deal in the way of dignity lost, by this movement on the part of Moses.

In the after-part of Numbers xi, we find Moses giving utterance to accents of unbelief, which called forth from the Lord a sharp rebuke.--"Is the Lord's hand waxed short? Thou shalt see now whether My word shall come to pa.s.s unto thee, or not." If my reader will compare verses 11-15 with verses 21, 22, he will see a marked and solemn connection. The man who shrinks from responsibility, on the ground of his own feebleness, is in great danger of calling in question the fullness and sufficiency of G.o.d's resources. This entire scene teaches a most valuable lesson to every servant of Christ who may be tempted to feel himself alone or overburdened in his work. Let such an one bear in mind that, where the Holy Ghost is working, one instrument is as good and as efficient as seventy; and where He is not working, seventy are of no more value than one. It all depends upon the energy of the Holy Ghost. With Him, one man can do all, endure all, sustain all; without Him, seventy men can do nothing. Let the lonely servant remember, for the comfort and encouragement of his sinking heart, that, provided he has the presence and power of the Holy Ghost with him, he need not complain of his burden nor sigh for a division of labor. If G.o.d honor a man by giving him a great deal of work to do, let him rejoice therein and not murmur; for if he murmur, he can very speedily lose his honor. G.o.d is at no loss for instruments. He could from the stones raise up children unto Abraham, and He can raise up from the same the needed agents to carry on His glorious work.

O for a heart to serve Him!--a patient, humble, self-emptied, devoted heart,--a heart ready to serve in company, ready to serve alone,--a heart so filled with love to Christ that it will find its joy, its chief joy, in serving Him, let the sphere or character of service be what it may! This a.s.suredly is the special need of the day in which our lot is cast. May the Holy Ghost stir up our hearts to a deeper sense of the exceeding preciousness of the name of Jesus, and enable us to yield a fuller, clearer, more unequivocal response to the changeless love of His heart!

CHAPTER XIX.

We have now arrived at a most momentous point in Israel's history. We are called to behold them standing at the foot of "the mount that might be touched, and that burned with fire." The fair millennial scene which opened before us in the preceding chapter has pa.s.sed away.

It was but a brief moment of suns.h.i.+ne in which a very vivid picture of the kingdom was afforded; but the suns.h.i.+ne was speedily followed by the heavy clouds which gathered around that "palpable mount," where Israel, in a spirit of dark and senseless legality, abandoned Jehovah's covenant of pure grace for man's covenant of works.

Disastrous movement! A movement fraught with the most dismal results.

Hitherto, as we have seen, no enemy could stand before Israel,--no obstacle was suffered to interrupt their onward and victorious march.

Pharaoh's hosts were overthrown, Amalek and his people were discomfited with the edge of the sword: all was victory, because G.o.d was acting on behalf of His people, in pursuance of His promise to Abraham, Isaac, and Jacob.

In the opening verses of the chapter now before us, the Lord recapitulates His actings toward Israel in the following touching and beautiful language: "Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Now, therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine. And ye shall be unto Me a kingdom of priests and a holy nation." (Ver. 3-6.) Observe, it is "_My voice_"

and "_My covenant_." What was the utterance of that "voice"? and what did that "covenant" involve? Had Jehovah's voice made itself heard for the purpose of laying down the rules and regulations of a severe and unbending lawgiver? By no means. It had spoken to demand freedom for the captive, to provide a refuge from the sword of the destroyer, to make a way for the ransomed to pa.s.s over, to bring down bread from heaven, to draw forth water out of the flinty rock;--such had been the gracious and intelligible utterances of Jehovah's "voice" up to the moment at which "Israel camped before the mount."

And as to His "covenant," it was one of unmingled grace. It proposed no condition, it made no demands, it put no yoke on the neck, no burden on the shoulder. When "the G.o.d of glory appeared unto Abraham,"

in Ur of the Chaldees, He certainly did not address him in such words as, Thou shalt do this, and Thou shalt not do that. Ah, no; such language was not according to the heart of G.o.d. It suits Him far better to place "a fair mitre" upon a sinner's head than to "put a yoke upon his neck." His word to Abraham was, "I WILL GIVE." The land of Canaan was not to be purchased by man's doings, but to be given by G.o.d's grace. Thus it stood; and in the opening of the book of Exodus, we see G.o.d coming down in grace to make good His promise to Abraham's seed. The condition in which He found that seed made no difference, inasmuch as the blood of the lamb furnished Him with a perfectly righteous ground on which to make good His promise. He evidently had not promised the land of Canaan to Abraham's seed on the ground of aught that He foresaw in them, for this would have totally destroyed the real nature of a promise,--it would have made it a compact and not a promise; "but G.o.d gave it to Abraham by promise," and not by compact. (Read Gal. iii.)

Hence, in the opening of this nineteenth chapter, the people are reminded of the grace in which Jehovah had hitherto dealt with them; and they are also a.s.sured of what they should yet be, provided they continued to hearken to Mercy's heavenly "voice," and to abide in the "covenant" of free and absolute grace. "Ye shall be a peculiar treasure unto Me above all people." How could they be this? Was it by stumbling up the ladder of self-righteousness and legalism? Would they be "a peculiar treasure" when blasted by the curses of a broken law--a law which they had broken before ever they received it? Surely not.

How, then, were they to be this "peculiar treasure"? By standing in that position in which Jehovah surveyed them when he compelled the covetous prophet to exclaim, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

G.o.d brought him forth out of Egypt; he hath, as it were, the strength of an unicorn." (Numb. xxiv. 5-8.)

However, Israel was not disposed to occupy this blessed position.

Instead of rejoicing in G.o.d's "holy promise," they undertook to make the most presumptuous vow that moral lips could utter. "All the people answered together, and said, '_All that the Lord hath spoken, we will do_.'" (Chap. xix. 8.) This was bold language. They did not even say, We hope to do, or We will endeavor to do. This would have expressed a measure of self-distrust. But no; they took the most absolute ground.--"We will do." Nor was this the language of a few vain self-confident spirits who presumed to single themselves out from the whole congregation. No; "_all_ the people answered _together_." They were unanimous in the abandonment of the "holy promise"--the "holy covenant."

And now, observe the result. The moment Israel uttered their "singular vow," the moment they undertook to "do," there was a total alteration in the aspect of things. "And the Lord said unto Moses, 'Lo, I come unto thee _in a thick cloud_.... And thou shalt set bounds unto the people, round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.'" This was a very marked change.

The One who had just said, "I bare you on eagles' wings, and brought you unto Myself," now envelopes Himself "in a thick cloud," and says, "Set bounds unto the people, round about." The sweet accents of grace and mercy are exchanged for the "thunderings and lightnings" of the fiery mount. Man had presumed to talk of his miserable doings in the presence of G.o.d's magnificent grace. Israel had said, "We will do,"

and they must be put at a distance in order that it may be fully seen what they are able to do. G.o.d takes the place of moral distance; and the people are but too well disposed to have it so, for they are filled with fear and trembling; and no marvel, for the sight was "terrible,"--"so terrible, that Moses said, 'I exceedingly fear and quake.'" Who could endure the sight of that "devouring fire," which was the apt expression of divine holiness? "The Lord came from Sinai, and rose up from Seir unto them; He s.h.i.+ned forth from Paran, and He came with ten thousand of His saints; from His right hand went a fiery law for them." (Deut. x.x.xiii. 2.) The term "fiery," as applied to the law, is expressive of its holiness,--"Our G.o.d is a consuming fire"--perfectly intolerant of evil, in thought, word, and deed.

Thus, then, Israel made a fatal mistake in saying, "We will do." It was taking upon themselves a vow which they were not able, even were they willing, to pay; and we know who has said, "Better that thou shouldest not vow, than that thou shouldest vow and not pay." It is of the very essence of a vow that it a.s.sumes the competency to fulfill; and where is man's competency? As well might a bankrupt draw a check on the bank, as a helpless sinner make a vow. A man who makes a vow denies the truth as to his nature and condition. He is ruined, what can he do? He is utterly without strength, and can neither will nor do any thing good. Did Israel keep their vow? Did they do "all that the Lord commanded?" Witness the golden calf, the broken tables, the desecrated Sabbath, the despised and neglected ordinances, the stoned messengers, the rejected and crucified Christ, the resisted Spirit.

Such are the overwhelming evidences of man's dishonored vows. Thus must it ever be when fallen humanity undertakes to vow.

Christian reader, do you not rejoice in the fact that your eternal salvation rests not on your poor shadowy vows and resolutions, but on "the one offering of Jesus Christ once"? Oh, yes, "this is our joy, which ne'er can fail." Christ has taken all our vows upon Himself, and gloriously discharged them forever. His resurrection-life flows through His members and produces in them results which legal vows and legal claims never could effect. He is our life, and He is our righteousness. May His name be precious to our hearts. May His cause ever command our energies. May it be our meat and our drink to spend and be spent in His dear service.

I cannot close this chapter without noticing, in connection, a pa.s.sage in the book of Deuteronomy which may present a difficulty to some minds. It has direct reference to the subject on which we have been dwelling. "And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, 'I have heard the voice of the words of this people, which they have spoken unto thee: _they have well said all that they have spoken_.'" (Deut. v. 28.) From this pa.s.sage it might seem as though the Lord approved of their making a vow; but if my reader will take the trouble of reading the entire context, from verse twenty-four to twenty-seven, he will see at once that it has nothing whatever to say to the vow, but that it contains the expression of their terror at the consequences of their vow. They were not able to endure that which was commanded. "If" said they, "we hear the voice of the Lord our G.o.d any more, then we shall die. For who is there of all flesh that hath heard the voice of the living G.o.d speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our G.o.d shall say; and speak thou unto us all that the Lord our G.o.d shall speak unto thee, and we will hear it and do it." It was the confession of their own inability to encounter Jehovah in that awful aspect which their proud legality had led Him to a.s.sume. It is impossible that the Lord could ever commend an abandonment of free and changeless grace for a sandy foundation of "works of law."

CHAPTER XX.

It is of the utmost importance to understand the true character and object of the moral law, as set forth in this chapter. There is a tendency in the mind to confound the principles of law and grace, so that neither the one nor the other can be rightly understood. Law is shorn of its stern and unbending majesty, and grace is robbed of all its divine attractions. G.o.d's holy claims remain unanswered, and the sinner's deep and manifold necessities remain unreached, by the anomalous system framed by those who attempt to mingle law and grace.

In point of fact, they can never be made to coalesce, for they are as distinct as any two things can be. Law sets forth what man ought to be, grace exhibits what G.o.d is. How can these ever be wrought up into one system? How can the sinner ever be saved by a system made up of half law, half grace? Impossible. It must be either the one or the other.

The law has sometimes been termed "the transcript of the mind of G.o.d."

This definition is entirely defective. Were we to term it a transcript of the mind of G.o.d as to what man ought to be, we should be nearer the truth. If I am to regard the ten commandments as the transcript of the mind of G.o.d, then, I ask, is there nothing in the mind of G.o.d save "Thou shalt" and "Thou shalt not"? Is there no grace? no mercy? no loving-kindness? Is G.o.d not to manifest what He is? Is He not to tell out the deep secrets of that love which dwells in His bosom? Is there naught in the divine character but stern requirement and prohibition?

Were this so, we should have to say, G.o.d is law, instead of "G.o.d is love." But, blessed be His name, there is more in His heart than could ever be wrapped up in the "ten words" uttered on the fiery mount. If I want to see what G.o.d is, I must look at Christ; "for in Him dwelleth all the fullness of the G.o.dhead bodily." (Col. ii. 9.) "The law was given by Moses, but grace and truth came by Jesus Christ." (John i.

17.) a.s.suredly there was a measure of truth in the law; it contained the truth as to what man ought to be. Like everything else emanating from G.o.d, it was perfect so far as it went--perfect for the object for which it was administered; but that object was not, by any means, to unfold, in the view of guilty sinners, the nature and character of G.o.d. There was no grace, no mercy. "He that despised Moses' law died without mercy." (Heb. x. 28.) "The man that doeth these things shall live by them." (Lev. xviii. 5; Rom. x. 5.) "Cursed is every one that continueth not in all things that are written in the book of the law to do them." (Deut. xxvii. 26; Gal. iii. 10.) This was not grace.

Indeed, Mount Sinai was not the place to look for any such thing.

There Jehovah revealed Himself in awful majesty, amid blackness, darkness, tempest, thunderings, and lightnings. These were not the attendant circ.u.mstances of an economy of grace and mercy; but they were well suited to one of truth and righteousness, and the law was that and nothing else.

In the law, G.o.d sets forth what a man ought to be, and p.r.o.nounces a curse upon him if he _is_ not that. But then a man finds, when he looks at himself in the light of the law, that he actually is the very thing which the law condemns. How then is he to get life by it? It proposes life and righteousness as the ends to be attained by keeping it; but it proves, at the very outset, that we are in a state of death and unrighteousness. We want the very things at the beginning which the law proposed to be gained at the end. How, therefore, are we to gain them? In order to _do_ what the law requires, I must have life; and in order to _be_ what the law requires, I must have righteousness; and if I have not both the one and the other, I am "cursed." But the fact is, I have neither. What am I to do? This is the question. Let those who "desire to be teachers of the law" furnish an answer. Let them furnish a satisfactory reply to an upright conscience, bowed down under the double sense of the spirituality and inflexibility of the law and its own hopeless carnality.

The truth is, as the apostle teaches us, "the law entered that the offense might abound." (Rom. v. 20.) This shows us very distinctly the real object of the law. It came in by the way in order to set forth the exceeding sinfulness of sin. (Rom. vii. 13.) It was, in a certain sense, like a perfect mirror let down from heaven to reveal to man his moral derangement. If I present myself with deranged habit before a mirror, it shows me the derangement, but does not set it right. If I measure a crooked wall with a perfect plumb-line, it reveals the crookedness, but does not remove it. If I take out a lamp on a dark night, it reveals to me all the hindrances and disagreeables in the way, but it does not remove them. Moreover, the mirror, the plumb-line, and the lamp do not _create_ the evils which they severally point out; they neither _create_ nor _remove_, but simply _reveal_. Thus it is with the law; it does not create the evil in man's heart, neither does it remove it; but, with unerring accuracy, it reveals it.

"What shall we say then? Is the law sin? G.o.d forbid. Nay, I had not known sin, but by the law; for I had not known l.u.s.t, except the law had said, 'Thou shalt not covet.'" (Rom. vii. 7.) He does not say that he would not have had "l.u.s.t." No; but merely that he "had not known"