Ver. 29.-Mo.•e• wi•t not that the skin of hi•fau •hone whik he talke,l with him.- His face "shone "-literally, "shot out rays "-as we say, was irradiated, became radiant. Notice: I. THE CAUSE OF THE PHENOMENON. "Talked with him." Self had been forgotten in communion with Jehovah, in hearing him and attending to his utterances. It is from such communion as this that the radiant countenance result~. 1. What the communion is. God a Spirit. Communion must be spiritual. The fleshly fnce cannot directly reflect spiritual light, that light "which never was on sea or land." Spirit is kindled by spirit, the human by the Divine, when spirit meets with spirit and realizes the sympathy which exists between them. 2. What the comnnunion does. The illuminated spirit, reflecting God, kindled into brilliancy by his light, cannot but shine out through the fleshly envelope which shrouds it. [Illustration: As opaque porcelain shade to lamp, so is the body to the spirit; light the lamp, illuminate the spirit, and the shade, in either case, becomes radiant.) If you would have a happy face, a radiant countenance, you must first have an illuminated spirit. That can only be gained from the Fount of light in and through communion with God. II. UNCONBCIOUBNEBB 01" THE SUBJECT 01" THE PHENOMENON. "Wist not." His face was radiant, but Moses knew nothing of it. His mind was so full of God that his atten- tion was drawn off from all thought of bis appearance. Notice: 1. All sincerity /Of'gets egotism (F. W. Robertson). Attention is a fixed quantity; to fix it on God is to draw it off from self [cf. a lock on a river; open the flood-gates of communion and the level of self-love is soon lowered]. 2. Radiancy cannot be obtained by trying for it. If aim in prayer is to increase self-glory, it cannot succeed. God first; God all in all; then comes the illumination, and the light flows forth. Self lost in God [cf. wick saturated with oil] before we can ray out the light of God. How many selfish prayers are offered, and the countenances of those who offer them are often anything but radiant ! The puri- tanical cast of countenance repels by its gloom rather than by its brilliancy. The best prayer is that which rises from communion; which seeks first, as in Christ's model prayer, that God's name may be hallowed, and his kingdom come, a.nd his will be done, before going on further to seek satisfaction for personal needs. Oonclusion.-Do you want to have a radiant face? The best way is not to think about it. Lose self, as Moses did, in co=union with God; then your face will be radiant, though you know it not.-G.
SECTION XVII.-CHAPTERS XXXV.-XL. THE CoNBTRUCTION AND UPREARING OF THE TABERNACLE.
EXPOSITION. e.nd once more recited to them in e. solemn CHAPTER XXXV. lll&Illler the law of the sabbath (ver. 2), add- Vers. 1-3.-ITERATION OF TEE LAW CON• ing to the general le.w a special injunction CERNING THE SABBATH. The work commanded concerning the kindling of fire (ver. 3), which during the time of Moses' first stay upon Sine.i m.e.y have been required by some recent (eh. xxv.-xxxi.), and hindered first by tht> breach of the law in this respect. The ite- infraction (eh. xxxii. ), and then by the re- ration of a command, already so often en- newal ( cbs. xxxiii., xxxiv.) of tbecovene.nt, was joined upon the people (eh. xvi. 23-30; now a.bout to commence under the direction xx. 8-11; xxiii. 12; xxx.i. 13-17), is best of Moses, who alone knew what was to be accounted for by the consideration, that a constructed. Before giving his orders upon caution was needed. lest the people, m their I.he matter, he assembled the people ("er. 1) ieal to hurry on tbe work of lhe tabernacle, Tmt BOOK OF EXODUS. (CB. nxv. 1-3.
and regwing th&t work u a llllCred one, and aider&ble l&bonr. It WM ordinllrily affected .._, exceptionlll, might be tempted to infrac- by robbing two sticks together, or twisting tion• of the l&w, or even to &n entire neglect one round npidly between the b-o palms in a deprel!l!ion upon a bo&rd. Fire only came of it. while the work wu in progrlll!I!. after a long time. Moreover, 11.!1 in the Ver. 1.-All tha 111111gr'811ltlon. All the w&rm climate of Arabi& &nd Plllestine arti- Jsre.elit e1; were to be allowed the privilege of ficial w&rmth '11"11.!1 not needed, fire could only making offeringt; for the t&beroacle (eh. xxv. have been kindled there for cooking purposes, 2-7). e.nd all who were competent might which involved further unnece'ISILIJ' work, &nd tak<' part in the Bpinning a.nd the weaving of had already been forbidden ( eh. xvi. 28). the materia.li; for the curtains and the holy The Kar&ite Jews &till maint&in the obser- Yestmenti; (<'hs. xxviii. 8; xxxv. 10, 211; vance of thiB precept to the letter, even in xxx,,. -l, et.c.). All therefore had to be 111llll· cold climates, ll8 in th&t of the Crime&, and moned. to learn what was required. Th- allow neither fire nor light in their hoUBes an the word&, et.c.--i.e., " These 11.!'e the in- on the aabb&th day; but the Jews generally junction8 especially l&id upon you at this view the precept u having bad only ll tem- time.~ pora.ry force, and h&vc lights and fires, like Ver. 2 is almost a repetition of eh. xxxi. l&. other per&0ne, even in Palestine. Strict Jews, Ver. 3.-Ye llhall 11:inclle no Ire. The however, still cook no food on the sabbath kindling of fire in early times involved con- day.