Schoolmaster to Christ
EXODUS CHAPTER 3
Schoolmaster to Christ
EXODUS CHAPTER 3
Scripture Reading: Exodus 3 (KJV)
We now resume the personal history of Moses, contemplating him during the interesting period he spent in retirement; a period including what we suggest as forty of his best years – the prime of life. This is full of meaning. The Lord had graciously, wisely, and faithfully led His dear servant away from the eyes and thoughts of men, so that He might train him under His own. True, he had spent forty years in the house of Pharaoh; and, while his sojourn there was not without its influence and value, it was nothing when compared with his sojourn in the desert. His time with Pharaoh might be valuable; but the time he spent in the desert was indispensable.
Nothing can possibly make up for the lack of secret communion with God, or the training and discipline of His school. "All the wisdom of the Egyptians" would not have qualified Moses for his future path. He might have pursued a most brilliant course through the schools and colleges of Egypt. He might have come forth laden with literary honors – his intellect stored with learning, and his heart full of pride and self-sufficiency. He might have earned his degree in the school of man, and yet still have to learn his alphabet in the school of God. Mere human wisdom and learning, no matter how valuable in and of themselves, can never make any one a servant of God, nor can it equip us for any department of Divine service. Such things may qualify unrenewed nature to stand before the world; but the man whom God will use must be endowed with different qualifications – qualifications that can alone be found in deep and hallowed retirement in the Lord's presence.
God's servants experience the truth of these statements. Moses at Horeb, Elijah at Cherith, Ezekiel at Chebar, Paul in Arabia, and John at Patmos, are all striking examples of the immense practical importance of being alone with God; and, when we look at Jesus Christ, we find that the time He spent in private was nearly ten times as long as that which He spent in public. Though perfect in understanding and will, He spent nearly thirty years in the obscurity of a carpenter's house at Nazareth before He made His appearance in public. And even when He entered on His public career, He often retreated from the gaze of men, to enjoy the sweet and sacred retirement of Divine presence.
One may feel disposed to ask, how could the urgent demand for workmen ever be met, if all need such protracted and secret training before beginning their work? This is the Master's concern – not ours. He can provide the workmen, and He can also train them. This is not man's work. God alone can both provide and prepare a true minister. The length of time needed to properly education such a one is not a question with God. He could furnish the education in a moment, if He desires to do so. One thing is evident: God's true servants spend time alone with Him, both before and after their entrance into public work – no one will ever make it without this. The absence of secret training and discipline leaves us barren, superficial, and theoretic. One who ventures into a public career before being duly weighed in the balances of the sanctuary, or measured in the presence of God, is like a ship putting out to sea without proper ballast: he will doubtless overset with the first stiff breeze. On the contrary, there is depth, solidity, and steadiness flowing from one who has passed from form to form in the school of God – essential elements in the formation of the character of a true and effective servant of God.
Therefore, when we find a forty year old Moses, separated from all the dignity and splendor of a court, for the purpose of spending another forty years in the obscurity of a desert, we expect a remarkable course of service; and we are not disappointed. Only the man God educates is truly educated. There are no exceptions. It lies not within the range of man to prepare an instrument for the service of God. The hand of man could never mould "a vessel meet for the Master's use." The One who is to use the vessel can alone prepare it; and we have before us a singularly beautiful example of His mode of preparation.
"Now, Moses kept the flock of Jethro, his father-in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb" (Ex. 3:1). Here we have a marvelous change of circumstances. In Genesis 46:31, we read, "every shepherd is an abomination to the Egyptians;" and yet Moses, who was "learned in all the wisdom of the Egyptians," is transferred from the Egyptian court to the back of a mountain to tend a flock of sheep – to be educated for God’s service. This is not nature's line of things; it is not "the manner of man." Flesh and blood could not understand this. Because he became master of Egypt's wisdom, and enjoyed with rare advantages court life afforded, we would have considered Moses' education finished. In one so highly favored, we would have expected to find not only a solid and varied education; but also an exquisite polish fitting any sphere of action he might be called. But, to find a man with such attainments, called away to mind sheep at the back of a mountain, is something entirely beyond the stretch of human thought and feeling. It lays in the dust man's pride and glory; plainly declaring that this world's appliances are of little value in the Divine estimation. Actually, they are as "dung and dross," not only in the eyes of the Lord, but also in the eyes of those who have been taught in His school.
There is a very wide difference between human and Divine education. The former has for its end the refinement and exaltation of nature; the latter begins with setting such aside. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned" (1 Cor. 2:14). Educate the "natural man" as much as you please, and you cannot make him a "spiritual man." "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (Jn. 3:6). If ever an educated "natural man" might find success in the service of God, it would be Moses; he was "grown," he was "learned," he was "mighty in word and deed," and yet he had to learn something at "the backside of the desert” – something the schools of Egypt could never have taught him. Paul learned more in Arabia than at the feet of Gamaliel.1 None can teach like God; but to learn from Him one must be alone with Him. "In the desert God will teach thee." There it was that Moses learned his sweetest, deepest, most influential and enduring lessons. There, too, must all retire who seek to be educated for the ministry.
May we prove, in our own deep experience, the real meaning of "the backside of the desert," that sacred spot where nature is laid in the dust, and God alone exalted. It is there, that men and things, the world and self, present circumstances and influences, are valued at what they are really worth. It is there and there alone, that we find a divinely-adjusted balance in which to weigh all within and all around. There are no false colors there; no borrowed plumes, no empty pretensions. The enemy of our soul cannot gild the sand of that place. There everything is reality. The heart that has found itself in the presence of God, at "the backside of the desert," is exposed to right thoughts about everything – raised far above the exciting influence of this world's schemes. The din and noise; the bustle and confusion of Egypt do not fall on the ear in that distant place. Crashes in the monetary and commercial world are not heard there. The sigh of ambition is not heaved there. This world's fading laurels do not tempt there. The thirst for gold is not felt there; the eye never dimmed with lust, nor is the heart ever swollen with pride. There human applause does not elate, nor human censure depress. In a word, everything is set aside except the stillness and light of Divine presence. God's voice alone is heard; His light enjoyed; His thoughts received. This is the place we all must go to be educated for the ministry; and, if we are to succeed in the ministry, there we must remain.
Would that all who come forward to serve in public knew more of what it is to breathe the atmosphere of this place. Is so, there would be less vapid attempts at ministry, and more effective Christ-honoring service.
Let us now enquire what Moses saw and what he heard at "the backside of the desert" (Ex. 3:1). We find him learning lessons that lay far beyond the reach of Egypt's most gifted masters. In the eyes of human reason, it might appear a strange loss of time for a man like Moses to spend forty years doing nothing except keeping a few sheep in the wilderness. But he was there with God, and time spent with God is never lost. The true servant of Jesus Christ must always remember that there is something far more important than merely doing. A person who is always doing is apt to do too much. Such a one needs to deeply ponder the practical words of the perfect Servant, ‘The Sovereign Lord has given me an instructed tongue, to know the word that sustains the weary. He wakens me morning by morning, wakens my ear to listen like one being taught. The Sovereign Lord has opened my ears, and I have not been rebellious; I have not drawn back’ (Is. 50:4-5, NIV).
This is an indispensable part of the servant's business. In order to know what needs to be done, the servant must frequently stand in his master's presence. The "ear" and "tongue" are intimately connected, in more ways than one; but, from a spiritual or moral point of view, if the ear is closed and the tongue is loose, you can be sure that the talk is folly. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak . . ." (James 1:19). This seasonable admonition is based on two facts: everything good comes from above; the heart is full of naughtiness and always ready to overflow. Therefore, keeping the ear open and the tongue quiet is an admirable attainment – one that Moses became proficient in at "the backside of the desert."
"And the angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush: and he looked, And behold the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt" (Ex. 3:2, 3).
This was truly "a great sight" – a bush burning, yet not burned. The palace of Pharaoh could never have provided such a sight. But it was a gracious sight exhibiting the condition of God's people. They were in the furnace of Egypt; and Jehovah reveals Himself in a burning bush. But the bush was not consumed, and neither were they – God was there. "The Lord of hosts is with us, the God of Jacob is our refuge" (Ps. 46). Here is strength and security; victory and peace – God with us, God in us, and God for us.
Nothing can be more interesting or instructive than the mode in which Jehovah revealed Himself to Moses. He was about to furnish Moses with a commission to lead His people out of Egypt, so they might be His assembly; His dwelling-place in the wilderness, and in the land of Canaan. The place from which He speaks is a burning bush; an apt, solemn, and beautiful symbol of Jehovah dwelling in the midst of His people. "Our God is a consuming fire." Why? To consume us? No; to consume all in us and about us that is contrary to His holiness; that which is subversive to our true and permanent happiness. "Thy testimonies are very sure; holiness becometh thy house, O Lord, for ever."
In both the Old and New Testaments, there are various instances in which we find God displaying Himself as "a consuming fire." For example, look at the case of Nadab and Abihu, in Leviticus 10. This was a solemn occasion. God was dwelling in the midst of His people, keeping them in a condition worthy of Himself. He could not do otherwise. It would neither be for His glory nor for their profit, if He were to tolerate anything inconsistent with the purity of His presence. God's dwelling-place must be holy.
Also, in the case of Achan (Joshua 7), we have another striking proof that Jehovah could not sanction evil in any shape or form. He was "a Consuming fire," and, as such, He should act. Seeking to connect God's presence with evil unjudged, is the highest character of wickedness.
In Acts 5 Ananias and Sapphira teach us the same solemn lesson. God the Holy Spirit2 was dwelling in the midst of the Church, not merely as an influence, but as a Divine Person, to whom one could lie. The Church3 was, and still is, His dwelling place; and therein He rules and judges. Men may walk in company with deceit, covetousness, and hypocrisy; but God cannot. If God is going to walk with us, we must judge our ways, or He will judge them for us.4
In all these cases, as well as others, we see the force of that solemn word, "holiness becometh thy house, O Lord, forever." The moral effect of this will always be similar to that produced in the case of Moses, as recorded in our chapter. "Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (v 5). The place of God's presence is holy, and can only be trodden with unshod feet. Dwelling in the midst of His people, God imparts a character of holiness to their assembly; a character of holiness that is the basis of every holy affection and every holy activity. The character of the dwelling place takes its stamp from the character of the Occupant.
The application of this to the Church is of the utmost practical importance. While it is true that by His Spirit God inhabits each individual member of the Church, imparting a character of holiness; it is equally true that He dwells in the assembly; so the assembly must be holy. The center around which the members are gathered is nothing less than the Person of a living, victorious, and glorified Christ. The energy by which they are gathered is nothing less than God the Holy Spirit; and the Lord God Almighty dwells in them and walks in them.5 Since this is the holy elevation belonging to God's dwelling-place, nothing unholy in principle or practice, can be tolerated. Each Christian should feel the weight and solemnity of "the place whereon thou standest is holy ground." "If any man defile the temple of God, him will God destroy" (1 Cor. 3:17). These are weighty words for every member of God's assembly – for every stone in His holy temple.
The visions of Horeb bear witness to both the grace and holiness of God. If God's holiness is infinite, His grace is also infinite; and, while the manner in which He revealed Himself to Moses declared the former, the very fact He revealed Himself at all evidenced the latter. He came down, because He was gracious; but when He came down, He revealed Himself as holy. "Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God" (v 6). The effect of Divine presence must always be to make human nature hide itself; and, when we stand before God with unshod feet and covered head, i.e. in the attitude of soul which those acts so aptly and beautifully express, we are prepared to hearken to the sweet accents of grace. God speaks in the language of unmingled mercy only when man takes his suited place.
"And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey . . . Now, therefore, behold, the cry of the children of Israel is come up unto me; and I have also seen the oppression wherewith the Egyptians oppress them" (vv. 7-9).
Here the absolute, free, unconditional grace of the God of Abraham, the God of Abraham's seed, shines forth in all its brightness, unhindered by the "ifs" and "buts," the vows, resolutions, and conditions of man's legal spirit. In sovereign grace, God had come down to display Himself to do the work of salvation, to accomplish His promise made to Abraham, and repeated to Isaac and Jacob. He had not come down to see if the subjects of His promise were in a condition that merited His salvation. It was sufficient for God that they needed it. Their oppressed state, their sorrows, tears, sighs, and heavy bondage had come in review before Him; for He counts His people's sighs and puts their tears into His bottle. He was not attracted by their excellencies or virtues. He was about to visit them, but not on the ground of what was good in them because He knew what was in them. We have the true ground of His gracious action set before us in the words, "I am the God of Abraham," and "I have seen the affliction of my people."
These words reveal a great fundamental principle in the ways of God – He always acts on the ground of what He is. "I AM," secures everything for "MY PEOPLE." He was certainly not going to leave His people amid the brick-kilns of Egypt, under the lash of Pharaoh's taskmasters. They were His people, and He would act toward them in a manner worthy of Himself. To be His people; to be the favored objects of Jehovah's love; to be the subjects of His unconditional promise, settled everything. Nothing would hinder the public display of His relationship with those for whom His eternal purpose had secured the land of Canaan. He had come down to deliver them; and the combined power of earth and hell could not hold them in captivity one hour beyond His appointed time. He used Egypt as a school, and Pharaoh as a schoolmaster; but when the schooling was accomplished, both the school and the schoolmaster were set aside, and His people were brought forth with a high hand and an outstretched arm.
This was the double character of the revelation made to Moses at Mount Horeb. What he saw and what he heard combined the two elements of holiness and grace – elements that enter into, and distinctly characterize, all the ways and all the relationships of the blessed God, and which also mark the ways of all those who act for, or have fellowship with Him. Every true servant is sent out from the immediate presence of God, with all its holiness and grace. The true servant is called to be holy and gracious – to be the reflection of the grace and holiness of God’s character. In order to be so, the true servant not only starts from the immediate presence of God, but in spirit habitually abides there. This is the secret of true and effectual service.
Only a spiritual man understands the meaning of "go forth and do," and, "yet never leave." In order to act for God outside, we must be with Him inside. We must be in the secret sanctuary of His presence, or we will utterly fail.
Many of us break down on this point. There is always the danger of getting out of the solemnity and calmness of God’s presence, amid the bustle of dealing with men, and the excitement of active service. This must be carefully guarded against. If we lose that hallowed tone of spirit expressed in "the unshod foot," our service will quickly become vapid and unprofitable. In other words, if I allow my work to get between my heart and the Master, then my work will be little worth. We effectually serve Christ only as we are effectually enjoying Him. Only when the heart dwells on His powerful attractions can the hands perform acceptable service to His name. In other words, if we are not feeding on Christ, in the secret of our own soul, we cannot minister Christ to others with unction, freshness, and power. True, we may preach a sermon, deliver a lecture, utter prayers, write a book, and go through the routine of outward service, yet not minister Christ. To present Christ to others, we must be occupied with Christ ourselves.
Happy is the man who ministers thus, whatever might be the success or reception of his ministry. Even if his ministry fails to attract attention, command influence, or produce apparent results, nothing can deprive him of his sweet retreat and unfailing portion in Christ. On the other hand, the man who is merely feeding on the fruits of his ministry, delighting in the gratification it affords, or the attention and interest it commands, is like an old pipe conveying water to others, but retaining only rust. This is a deplorable condition to be in; and yet it is the actual condition of every servant who is more occupied with his work and its results, than with the Master and His glory.
This is a matter calling for the most rigid self-judgment. The heart is deceitful, the enemy crafty; therefore, there is great need to hearken to the word of exhortation, "be sober, be vigilant." When the soul is awakened to a sense of the varied and manifold dangers besetting the servant's path, it is able to understand the need of being alone with God – there one is secure and happy. Only when we begin, continue, and end our work at the Master's feet will our service will be the right kind.
From our study thus far it must surely be evident that every servant of Christ will find the air of "the backside of the desert" most salutary. Horeb is really the starting post for all whom God sends forth to act for Him. It was at Horeb that Moses learned to put off his shoes and hide his face. Forty years before he had gone to work; but his movement was premature. It was amid the flesh-subduing solitudes of the mount of God, from the burning bush, that God’s commission fell on the servant's ear, "Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt" (v 10). Here was real authority. There is a vast difference between God sending, and running unsent. Moses was not ripe for service when he first set out – forty years of secret training were needed. He had to be divinely educated and commissioned; and so must all who go forth on a path of service and testimony for Christ. We pray these lessons from Holy Scripture may be deeply engraved on our hearts, so that our work may be stamped by the Master's authority and approval.
However, there is something else to learn at the foot of Mount Horeb. The soul finds it seasonable to linger in this place. "It is good to be here." The presence of God is always a deeply practical place – there the heart is sure to be laid open. The light that shines in that holy place reveals everything; and this is desperately needed in the midst of the hollow pretension, pride and self complacency surrounding us today.
We might be disposed to think that, the very moment God’s commission was given to Moses, his reply would be, "Here am I," or "Lord, what will You have me do?" But no; he was not yet there. He was probably affected by the remembrance of his former failure. If a man acts without God, he is sure to be discouraged, even when God is sending him. "And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" (v 11). This is nothing like the man who forty years before, "supposed that his brethren would have understood how that God, by his hand, would deliver them." Such is man – either too hasty or too slow. Moses had learned a great deal since the day he smote the Egyptian. He had grown in the knowledge of himself, and this produced diffidence and timidity. But, he also demonstrated a lack of confidence in God. If I am merely looking at myself, I shall do "nothing;" but if I am looking at Christ, "I can do all things." Thus, when diffidence and timidity led Moses to say, "Who am I" God's answer was, "Certainly I will be with thee" (v 12). This should have been sufficient. If God is with us, it matters little who we are, or what we are. When God says, "I will send thee," and "I will be with thee," the servant is amply furnished with Divine authority and power; and therefore, should be perfectly satisfied to go forth.
But Moses puts forth another question – the human heart is full of questions. "And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?" It is interesting to see how the human heart reasons and questions, when unhesitating obedience is due God; and marvelous is the grace that puts up with all the reasoning and answers all the questions. Each question seems to elicit some new feature of Divine grace.
"And God 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" (v 14). The title God gives Himself is one of wondrous significancy. In the various names that God takes in Scripture are intimately connected with the varied need of those with whom He was in relation. "Jehovah-jireh," (the Lord will provide); "Jehovah-nissi," (the Lord my banner); "Jehovah-shalom," (the Lord send peace); "Jehovah-tsidkenu," (the Lord our righteousness). All these gracious titles are unfolded to meet the necessities of His people; and "I AM," comprehends them all. In taking this title, Jehovah was furnishing His people with a blank check. God calls Himself "I AM" – He is the only significant figure. We want life, so Christ says, "I AM the life." We want righteousness, so He is "The Lord our righteousness.” We want peace, "He is our peace." We want wisdom, sanctification, and redemption, so He "is made" all these "unto us." In a word, traveling through the wide range of human necessity will never exhaust the amazing depth and fullness of this profound and adorable name, "I AM."
What a mercy to be called to walk in companionship with One who bears such a name as this! We are in the wilderness, and there we meet with trial, sorrow, and difficulty; but, as long as we have the privilege of taking all our necessity and weakness to “I AM,” we need not fear the wilderness. God was about to bring His people across the sandy desert, when He disclosed this precious and comprehensive name; and, although the true believer can now cry, "Abba Father," yet he is not deprived of the privilege of enjoying communion with God in each and every one of those manifestations which He has been pleased to make of Himself. For example, the title "God" reveals Him as acting in the solitariness of His own being, displaying His eternal power and Godhead6 in the works of creation. "The Lord God" is the title He takes in connection with man. Then, as "the Almighty God," He rises before the view of His servant Abraham, assuring his heart regarding the accomplishment of His promise touching the seed. He made Himself known to Israel as Jehovah, delivering them out of the land of Egypt, and bringing them into the land of Canaan.
Such were the various measures and modes in which "God spake in times past unto the fathers, by the prophets" (Heb. 1:1): and, under this dispensation or economy, the true believer, possessing the spirit of sonship, can say, "It was my Father who thus revealed himself – thus spoke – thus acted."
Nothing can be more interesting or practically important than to consider these great dispensational titles of God. They are always used in strict moral consistency with the circumstances under which they are disclosed; but in the name "I AM," there is a height, a depth, a length, a breadth, that truly passes beyond the stretch of human conception.
It is only in connection with His own people that God takes this name. He did not address Pharaoh in this name. When speaking to him, He calls Himself by that commanding and majestic title, "The Lord God of the Hebrews." This should have been sufficient to show Pharaoh his awful position with respect to God. "I AM" would have conveyed no intelligible sound to an uncircumcised ear – no Divine reality to an unbelieving heart. When Jesus, God manifested in the flesh, declared to the unbelieving Israelites of His day the words, "before Abraham was, I AM," they took up stones against Him. It is only the true believer who can feel the power or enjoy the sweetness of that ineffable name, "I AM." Such a one rejoices to hear from the lips of the blessed Lord Jesus such declarations as these: "I am that bread of life," "I am the light of the world," "I am the good shepherd,'' "I am the resurrection and the life," "I am the way, the truth, and the life," "I am the true vine," "I am Alpha and Omega, "I am the bright and morning star." In other words, a Christian can place every single Divine name after "I AM," and always find Jesus – the precious Savior he admires, adores, and worships.
In the name "I AM," there is sweetness as well as a comprehensiveness that is beyond all power of expression. Each Christian can find therein that which exactly suits his own spiritual need, whatever it is. There is not a single winding in all the Christian's wilderness journey, not a single phase of his soul's experience, not a single point in his condition which is not divinely met by this title – whatever he wants, he has but to place it, by faith, over against "I AM" and find it all in Jesus. Therefore, however feeble and faltering to the Christian, there is unmingled blessedness in this name.
But, although it was to God’s own people that Moses was commanded to say, "I AM hath sent me unto you," yet, when looked at with reference to the unbeliever, there is deep solemnity and reality in that name. If, for a moment, one who is yet in his sins contemplates this amazing title, surely he cannot avoid asking the question, "How do I stand before this Being who calls Himself, "I AM THAT I AM” – what is He to me? What am I to write over against this solemn name, "I AM"? We shall not rob this question of its characteristic weight and power by any words of our own; but pray that God the Holy Spirit may make it searching to the conscience of any who seek the answer.
Conclusion: Consider the deeply-interesting declaration contained in the 15th verse: "And God said, moreover, unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial to all generations."
This statement contains an important truth – a truth too many professing Christians often forget: God's relationship with Israel is eternal. He is as much Israel's God now, as when He visited them in the land of Egypt. Also, He is dealing with them as positively now as then, only in a different way. His Word is clear and emphatic: "This is my name forever." He does not say, “This is my name for a time,” as long as they continue what they ought to be. No; "this is my name forever, and this is my memorial unto all generations." We should seriously ponder this. "God hath not cast away his people which he foreknew" (Rom. 11:2). They are still His people, whether obedient or disobedient, united together or scattered abroad; manifested to the nations, or hidden from their view. They are His people, and He is their God. Exodus 3:15 is unanswerable. The church of our Lord has no reason whatsoever for ignoring a relationship that God says is to endure "forever." Let us beware how we tamper with this weighty word, "forever." If we say that when applied to Israel it does not mean forever, then what proof have we that it means forever when applied to us? God means what He says; and His connection with Israel is one which shall outlive all the revolutions of time. "The gifts and calling of God are without repentance." When He said, "this is my name forever," He spoke absolutely. "I AM" declared Himself to be Israel's God forever.
"When the Most High divided to the nations their inheritance, when be separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel. For the Lord's portion is his people. Jacob is the lot of his inheritance" (Deut. 32:8, 9).
Has this ceased to be true? Has Jehovah given up His "portion," and surrendered "the lot of His inheritance?" Does His eye of tender love no longer rest on Israel? Has her dust ceased to be precious in His sight? To reply to these inquiries would be to quote a large portion of the Old Testament, and not a little of the New but this is not be the place to enter on such a subject. Here it is enough to say, let us not "be ignorant of this mystery, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved" (Rom. 11:25, 26).
Footnotes:
1
By no means should anyone suppose for a moment that the design of these remarks is to detract from the value of useful information, or the proper culture of mental powers. If, for example, you are a parent, then fill the minds of your children with useful knowledge; teach them everything that may later lead them to the Master's service: do not burden your children with much that they will later have to lay aside in running the Christian course. Is education useful? Yes, but to focus a child primarily on worldly education, while omitting God, is to put him/her through a region from which it is well-nigh impossible to come forth with an unsoiled mind. You might just as well shut your children up for ten years in a coal mine, in order to qualify them for discussing the properties of light and shade, as cause them to wade through the mire of worldly mythology, in order to fit him for the interpretation of the oracles of God, or prepare him for leading the flock of Christ.
2 For more information on the Holy Spirit see "God the Spirit" in Contents section of StudyJesus.com.
3 For more information on the church of our Lord see "God"s Church" in Contents section of StudyJesus.com.
4 See also 1 Corinthians 11:29-32.
5 See Matthew 18:20; 1 Corinthians 6:19; 3:16, 17; Ephesians 2:21, 22.
6For more information on the Godhead see "God the Father" "God the Son" and "God the Spirit" in Contents section of StudyJesus.com.
