The Pulpit Commentary — Exodus — Volume 2 — Section 26

riences, forgetful as to how God he.d remembered them and delivered them. Being now free from the bondage of Egypt, they must no longer blame outward constraints, but look earnestly on inward defects, for these are about to prove their greatest hindrance and danger. Yet this was not a time to speak sternly, even though unbelief had put forth its baleful front; they were but at the beginning of the journey, and gentle admo- nition was more proper than stem reproach. Therefore he counsels them-I. 'l'o listen steadily to his voice; 2. To make his will, as expressing most clearly that which is right, the rule of their conduct; 3. To carry out all his commandments and statutes, some of the most important of which had already been laid before them in connection with their departure from Egypt. Let them attend to all this, and they will be free from Egypt's calamities. Notice the negative aspect of this promise. God promises exemption from suffering rather than attainment of good. It was well thus to make Israel give a backward look, not only towards the Red Sea, but across it, and into Egypt, where so many troubles had come on their recent oppressors. It would almost seem as if already the heart.I! of many were filling with the expectation of carnal comforts. They were thinking, eagerly and greedily, of what they were to get. But God speaks out very plainly. He demands obedience; and the most he has to say is that if obedience is given, there will be exemption from suffering. The positive element is left out, and doubtless there is wisdom in the omission. That element will come in due time. Yet of course it is there even now, for the devout and discerning, who can penetrate below the surface. The keeping of Jehovah's commandments is, infallibly, the attaining of the highest and purest blessedness. V. AFTER MARAH RAS DONE ITS WORK, THE !SRA.ELITES COME TO ELIM. The pillar of cloud doubtless led them to Marah purposely before Elim, and to Elim purposely after :Marah. Thus the people got a rest before coming to another trial of their faith and sub- .u.issiveness; God did not take them straight from the difficulty with regard to the water to the next difficulty with regard to the bread. It is easy to understand that there were many attractions at Elim which would make them wish to linger there ; but at Elim they could not stay. It had water in abundance; but water, great blessing as it is, is not enough. Pleasant it was to rest for awhile at these wells and seventy palm-trees ; out before them lay a still better land where they would have, not only brooks of water and fountains and depths that spring out of valleys and hills, but also wheat and barley and vines and fig-trees and pomegranates; and all the rest of the good things men- tioned in Deut. viii 7-9. The great lesson of Elim is that we must not make a resting-place, however attractive, into a home.-Y. Vers. 22--27.-I 'lln"ll hear what God, the Lord, '/l}'l,1l say. There is no reason why a powerful sermon should not be preached from a seemingly strange text. All depends on how the text is treated. God himself is the greatest of all preachers. See what sort of a sermon he preached from a text which most would have thought unpromising. I. THE TEXT (ver. 22--25). I. What it was. Israel three days without water; at length "a large mound, a whitish petrifaction." from which flowed a fountain. Eagerness followed by disgust. 'l'he wat;er bitter, loathsome, undrinkable. "Marah." 'Ihe people murmured against their leader. A bitter fountain and an embittered mur- muring people. Such the text. 2. How treal,ed. The text was improved by applying to it the context. Many other texts might be best improved in like manner. "The Lord showed him a tree," etc. (ver. 25). Clearly somewhere close at hand. 'l'he bitter waters made sweet. Discontent changed to satisfaction. 11. THE SERMON (vers. 25, 26). Israelites too much like the bitter water. When God looked to refresh himself by their confidence and gratitude, he was met by mur- muring and distrust. They, too, must learn not to fix attention wholly on disagreeables, but to take the bitter out of them by considering the never-absent context. God himself is the context to every incident which could befall them, but they must apply his help by obedience and simple trust. Obey him and no bitter, in the heart or out of it, but his presence would sweeten. " I am the Lord that healeth thee," even as I have healed the waters. Notice :-1. 'l'he sermon does not dwell upon the text, though it springs out of it quite naturally. Exceedingly plain and simple, so that a child can uudersland it. 2. 'fhe text (the ordinance) illustrates the sermon (the statute). Yet the illu.stration i.J; not forced; not even strongly emphasized; just allowed to Hpeak for en. xv. 22-2fl.] TITE IlOOK OF EXODUS. 27