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Divine Presence, and the habitation of God in the midst of them, in various particulars, correspond with what was shewn of the glory of Jehovah, and so deeply impressed in the regulations of their ceremonial worship, at the first Exodus, and on many occasions after their entrance on the land of Canaan.

Exodus xix. 3-6. And Moses went up unto God, and the Lord called unto him out of the mountain, saying: 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 an holy nation. These are the words which thou shalt speak unto the children of Israel.”

Again : Deuteronomy xxvi, 19. "To make thee high above all nations which he has made, in praise, and in name, and in honour; and that thou mayest be a holy people unto the Lord thy God, as he has spoken.”

Through the unprofitableness of the former covenant, because of the uncircumcision of their hearts, all this took but little effect, as to any permanent and lasting good to that people, in their generations. Enough, however, was shown in their privileges, and in their situation with respect to the other nations of the earth, though seemingly thwarted by their repeated rebellions,-enough was shewn, besides answering other purposes of Divine Providence, to form an instructive type of the Almighty's designs towards them, and all his chosen family, when it shall

SECTION THE TENTH.

THE FIRST COVENANT FROM SINAI, TYPICAL IN ITS ORDI

NANCES OF THE NEW FROM MOUNT ZION.

Israel was to be “a peculiar treasure," "a kingdom of priests,” a holy

* nation-Such they are one day to become—The mode of the Divine appearing, and the institutions of the theocracy at the first Exodus, typical of the future reign of Christ—To explain the visible appearances of the Deity, we must have recourse to the doctrines of the Trinity and Incarnation—The Godhead as manifested in the Second Person incarnate, Jehovah—The ordaining of his kingdom, as the Christ of God from everlasting-Creation and Providence in subserviency to this—He, the appearing person at the creation to the patriarchs and prophets, and at the top of Sinai.

As the New Covenant, therefore, when it shall be extended to embrace the restored Israel, will be the antitype of that made with their fathers, when they came out of Egypt, only established upon better promises, and resting no longer upon the peccability and weakness of the creature; so will the situation of this chosen people upon the land of promise, as separated from the rest of the nations, answer to many “a figure for the time then present." Especially, I conceive, will the manifestations of the

Divine Presence, and the habitation of God in the midst of them, in various particulars, correspond with what was shewn of the glory of Jehovah, and so deeply impressed in the regulations of their ceremonial worship, at the first Exodus, and on many occasions after their entrance on the land of Canaan.

Exodus xix. 3—6. “And Moses went up unto God, and the Lord called unto him out of the mountain, saying: 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 an holy nation. These are the words which thou shalt speak unto the children of Israel."

Again : Deuteronomy xxvi, 19. "To make thee high above all nations which he has made, in praise, and in name, and in honour; and that thou mayest be a holy people unto the Lord thy God, as he has spoken.'

Through the unprofitableness of the former covenant, because of the uncircumcision of their hearts, all this took but little effect, as to any permanent and lasting good to that people, in their generations. Enough, however, was shown in their privileges, and in their situation with respect to the other nations of the earth, though seemingly thwarted by their repeated rebellions,-enough was shewn, besides answering other purposes of Divine Providence, to form an instructive type of the Almighty's designs towards them, and all his chosen family, when it shall please him, on their second Exodus, to bring them into the bonds of the new and better covenant, where the certain frailty of human nature is obviated according to the “better promises,” by the gift of eternal grace and all powerful moral influence upon their hearts. Such a covenant with the house of Jacob is to be made, as we have seen, in the latter days, and then the antitype will shew in the condition of this favoured people, all the declared designs of God respecting them, carried into full accomplishment. Then will it plainly appear, that “God's gifts and callings,” though they seem in the eyes

of men to be long frustrated, “ are without repentance.”

Thus Isaiah foretels the holy and priestly character of the restored Israelites, when the “year of acceptance is come.” (lxi. 3, &c.)

· And they shall call them the trees of righteousness,
The plantation of Jehovah for his glory.
And they shall restore the ancient desolations,
They shall repair the ruins of former times.
And they shall rebuild the cities that have been destroyed
Which have lain waste, from generation to generation.
And strangers shall stand and feed your flocks,
And the sons of the alien shall be

your

husbandmen and vine dressers. But ye shall be called the priests of Jehovah, • Ministers of our Elohim' shall they call you. Ye shall feed on the wealth of nations, And shall find your provision in their plenty." Their seed shall be known among the nations, And their offspring among the peoples. All that see them shall acknowledge them, That these are a seed blessed of Jehovah."

Yet though all the people are holy, “separated from the rest of mankind in order to their being consecrated to the service of God, which is the primary sense of Holy,” yet, as formerly, from the midst of this holy people, the tribe of Levi is to be separated or consecrated to a more immediate service; and from these again the sons of Zadoc are to be consecrated to the still nearer attendance upon the manifestation of that Divine Presence, which is to be made on the holy hill of Zion, where God will “put his name,” and where “he will dwell for ever.”

The manner of that manifestation and dwelling, and the relation in which Israel will stand to the PRESENT DEITY, as well as to the rest of mankind, we may, as I have suggested, contemplate in the types afforded by the institutions ordained in the desert, under the first covenant, and the regulations of the theocracy which God appointed by the hand of Moses.

On Mount Sinai, Jehovah the God of Israel is asserted, most unequivocally, to have personally descended.

Jehovah said he would come down in the sight of all the people upon Mount Sinai.” “And it came to pass on the third day in the morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, so that all the people that were in the camp trembled.”

“ And Mount Sinai was altogether on a smoke, because Jehovah descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice : and Jehovah came down upon Mount Sinai on the top of the mount.”

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