The Pulpit Commentary — Exodus — Volume 1 — Section 226

wo nlso must one do.y be cut off. Cut off from the earth, aa the tree, at the roots of w~ich the axe hns long lain. When the tree has fallen it is still near the earth, but it gets nothing from it. 'fhe question for us to ask is, whether, while the tree of our natural earthly life still stand.~, we are having the roots of a nobler, richer life, oven a Divine one, striking down into the heavenly places? The•cutting off from earth will matter little, if the vanished life is found elsewhere, more flourishing and fruitful than ever it WIIB here. III. Notice from ver. 16 that THE VERY PURPOSE OF PHARAOH'B EMINENCE 1B TO MAKE A UNIVERSAL DECLARATION OF THE POWER AND GLORY OF Gov. God did not treat Pharaoh differently from thousands of others, as far as the essence of his dealing with him is wncerned. All who act as Pharaoh acted will suffer as Pharaoh suffered. He wa.s not a throned puppet, a mere machine in the hands of Divine power; if be bad been, no instruction and no warning could be got from him for the guidance of voluntary beings like ourselves. But being a downright selfish, proud. malignant man, God put him in this high, position that he might effectually publish both his folly and his doom, and the power. and name of that great Being whom he had so pertinaciously defied. He wa.s born a Pharaoh, put in royal prerogative and possessions by no choice of his own, but we may most truly say, by the sovereign disposal of Jehovah. Thousands have been as stubborn against chastisement as he, and have gone down to a destruction as real, even though its circumstances ,have not been miraculous, imposing and memo- rable. The difference is that Pharaoh's career was to be known; and not only known, but known as ,is the course of the sun and the moon, all round the earth. One such career is enough to be recorded in a way so prominent; one capital instance of human folly and weakness and Divine wisdom and power, blazing up like a beacon-fire out of the darkness of that distant past. Little did Pharaoh dream that, by his very perversity and humiliation, he was making a name for himself such as none made who went before.or followed him, either in peace or in war. His memory is dragged in a perpetual procession of triumph at Jehovah's chariot-wheels. And as it is with evil men, so it is with good. As there have been many of the Pharaoh stubborn- ness, though only one of the Pharaoh notoriety, so there have been many meek. and gentle as ,Moses, though only Moses has been set for the whole world to gaze upon. It is more important to have Abraham's faith than it is to have .Abraham's fame; more important to have the spiritual susceptibilities, experiences and aspirations of David, than the power which could put them into immortal Psalms. .A man is not to be reckoned more wicked because the story of his execrable deeds is borne on every wind. A man is not better because he is better known. .A few are taken for examples and located in history, as only God in his wisdom is able to locate them. He is a God who presides not only over life, but over biography as well.-Y. Ver. 13.-Harden not your hearts. Our position in considering the dealings of God with men, resembles the position of scholars in some school observing and criticizing the conduct of the master. Certain inferences cannot be drawn from partial know- ledge. Moreover,.God's dealings with us resemble, to some extent, the dealings of e. tutor with his scholars. Where intelligent appreciation is impossible through im- maturity of intelligence, then action must seem arbitrary, however perfect may be the justification. Consider- !. Gon's DEALINGS WITH PHARAOH. We cannot, in this view, separate Pharaoh from the social conditions which shaped his life. Great king as he was, yet, in God's sight, he was but a man with great influence-a man intimately connected with other men whose training and destiny were as important as bis own. [Illustration: In school -one boy specially influential. 'l'he conduct of the master towards him must be regu- la.ted by considerations as to what is due to the whole body of scholars. The master must act for the general welfare, without partiality towards any.] Had Pharaoh been the sole occupant of Egypt, he might have been treated differently. As one amongst many, the treatment he received is justified, if it can be shown to• have tended to the benefit of the community of which he formed a part. [Illustration: Suppose boy in school, bigger and stronger than other scholars, exerting a bad influence, bullying. Teacher will speak to him. Knowing, however, his character, may forest:e that speech will irritate, make him more obstinate. Still, speech ignored, must go on to enforce  21,; THE BOOK OF EXODUS. [en, 1x. 17-35.