Moreover, he merely says, "it came into his heart to visit his brethren." He does not say that God sent him, at that time. Nor does this, in the least, touch the question of the moral condition of those who rejected him. "They understood not." This was the fact as to them, whatever Moses might have personally to learn in the matter. The spiritual mind can have no difficulty in apprehending this.
Looking at Moses typically, we can see the mission of Christ to Israel, and their rejection of Him, and refusal to have Him to reign over them. On the other hand, looking at Moses personally, we find that he, like others, made mistakes and displayed infirmities,—sometimes went too fast and sometimes too slow. All this is easily understood, and only tends to magnify the infinite grace and exhaustless patience of God.
[3] There are two distinct unities spoken of in John xvii. 21, 23. The first is that unity which the Church is responsible to have maintained, but in which she has utterly failed. The second is that unity which God will infallibly accomplish, and which He will manifest in glory. If the reader will turn to the passage, he will at once see the difference, both as to character and result, of the two.
[4] Let not my reader suppose for a moment that the design of the above remarks is to detract from the value of really useful information, or the proper culture of the mental powers. By no means. If, for example, he is a parent, let him store his child's mind with useful knowledge; let him teach him everything which may, hereafter, turn to account in the Master's service: let him not burden him with aught which he would have to "lay aside" in running his Christian course, nor conduct him, for educational purposes, through a region from which it is well-nigh impossible to come forth with an unsoiled mind. You might just as well shut him up for ten years in a coal mine in order to qualify him for discussing the properties of light and shade, as cause him to wade through the mire of a heathen mythology in order to fit him for the interpretation of the oracles of God, or prepare him for feeding the flock of Christ.
[5] The word "abomination" has reference to that which the Egyptians worshiped.
[6] There is a vast difference between the divine method of dealing with the heathen (Rom. i.) and with the rejecters of the gospel. (2 Thess. i. ii.) In reference to the former, we read, "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind:" but with respect to the latter, the word is, "Because they received not the love of the truth that they might be saved, ... God shall send them strong delusion, that they should believe a lie; that they all might be damned." The heathen refuse the testimony of creation, and are therefore left to themselves. The rejecters of the gospel refuse the full blaze of light which shines from the cross, and therefore "a strong delusion" will, ere long, be sent from God upon them. This is deeply solemn for an age like this, in the which there is so much light and so much profession.
[7] It is interesting to see that by nature we are ranked with an unclean animal; by grace we are associated with Christ the spotless Lamb. There can be nothing lower than the place which belongs to us by nature: nothing higher than that which belongs to us by grace. Look, for example, at an ass with his neck broken; there is what an unredeemed man is worth. Look at "the precious blood of Christ;" there is what a redeemed man is worth. "Unto you that believe is the preciousness." That is, all who are washed in the blood partake of Christ's preciousness. As He is "a living stone," they are "living stones;" as He is "a precious stone," they are "precious stones." They get life and preciousness all from Him and in Him. They are as He is. Every stone in the edifice is precious, because purchased at no less a price than "the blood of the Lamb." May the people of God know more fully their place and privileges in Christ!
[8] There is a wide moral difference between Egypt and Babylon, which it is important to understand. Egypt was that out of which Israel came; Babylon was that into which they were afterwards carried. (Comp. Amos v. 25-27 with Acts vii. 42, 43.) Egypt expresses what man has made of the world; Babylon expresses what Satan has made, is making, or will make, of the professing church. Hence, we are not only surrounded with the circumstances of Egypt, but also by the moral principles of Babylon.
This renders our "days" what the Holy Ghost has termed "perilous" (χαλεποι—"difficult"). It demands a special energy of the Spirit of God, and complete subjection to the authority of the Word, to enable one to meet the combined influence of the realities of Egypt and the spirit and principles of Babylon. The former meet the natural desires of the heart; while the latter connect themselves with, and address themselves to, the religiousness of nature, which gives them a peculiar hold upon the heart. Man is a religious being, and peculiarly susceptible of the influences which arise from music, sculpture, painting, and pompous rites and ceremonies. When these things stand connected with the full supply of all his natural wants—yea, with all the ease and luxury of life, nothing but the mighty power of God's Word and Spirit can keep one true to Christ.
We should also remark that there is a vast difference between the destinies of Egypt and those of Babylon. The nineteenth of Isaiah sets before us the blessings that are in store for Egypt. It concludes thus: "And the Lord shall smite Egypt; He shall smite and heal it; and they shall return even to the Lord, and He shall be entreated of them, and shall heal them.... In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of Hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance." (Ver. 22-25.)