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to be profaned, containing as it does the incommunicable name of God.

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Here the question occurs, Was not this name known to Moses? There are two classes of commentators on this very text. Some say that the name Jehovah was not known prior to the appearance of God in the burning bush. You answer that statement by referring to the vision that Abraham saw -the ram caught in the thicket, when he called the place Jehovah-jireh, "The Lord will provide," or, "In the mount of the Lord it shall be seen." Well, then, if Abraham used the very name Jehovah, and if the word Jehovah occurs several times besides in the course of the previous chapters, how can it be said that this name was not known to Abraham, and Isaac, and Jacob? Those who hold the opinion that it was not literally known to them, say that, as Moses did not write Genesis till some two thousand years after some of the facts recorded in it, he used the name Jehovah because it was known to the Jews at the time he wrote, though it was not known to Abraham, Isaac, and Jacob in the years in which they lived. But this would seem to be irreconcilable with some passages where the name Jehovah must have been used, because it was given with reference to special circumstances, to which the other names of God would not seem to be applicable. And besides, it would seem on this supposition, that Moses did not write strictly and literally what was true, but wrote the past with a borrowed light from the present, which would not be the duty of a faithful historian. The other opinion and I think it is the just and the only interpretation - is, that the name Jehovah was known to Abraham; but that its pregnant meaning, preciousness in its application, and comfort, was so little known, that, in comparison, it was not known at all; that is, God had not manifested all his glory as Jehovah to Abraham, Isaac, and Jacob, as he would do to Moses and to the children of Israel in after generations.

This seems to be the natural and fair interpretation of the passage, "By my name Jehovah was I not known to them;" that is, in all its fulness, emphasis, and precious significance. But now it will be known to you by being more fully and gloriously revealed and realized.

Then God repeats to Moses his promise, "I have also established my covenant with them, to give them the land of Canaan." "Why should you doubt, Moses? This is an absolute fixture; it must be. Go, therefore, and in the confidence that that will be, take the place, and discharge the duties that I have assigned unto thee. Say to the children of Israel, I am Jehovah. That is the name that I shall be known by. He who can make something out of nothing; He who not only has all power, but creative power. And I will bring you out from under the burdens of the Egyptians. And tell them that I will bring them into the land which I promised to Abraham, Isaac, and Jacob; and I will give it you for an heritage; for the reason of it is, not your merit, nor their excellence, but my own sovereignty. I am Jehovah, and that is the only reason of it."

"Moses spake so unto the children of Israel;"— he took heart to engage in his mission again: "but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.” They had become degraded, depressed, debased; and we know that deep physical degradation makes men insensible to moral opinions.

Moses then "spake before the Lord, saying, Behold, the children of Israel hearkened not unto me; how, then, shall Pharaoh hear me?" "If they who have the deepest interest in the message have turned a deaf ear to it, how can I expect that Pharaoh, who has no interest in it, but the very reverse, will listen to it?" the unbelief of Moses breaking out in almost every expression that he uttered.

But "the Lord spake unto Moses and unto Aaron,"

taking no notice of their objection, "and gave them a charge unto the children of Israel, and unto Pharaoh, king of Egypt, to bring the children of Israel out of the land of Egypt."

In conclusion there is given an account of the families of the tribes of Joseph and of Jacob; and, singular enough, Moses takes scarcely any notice of his own family connections, but refers especially to Aaron, indicating that forbearance, and that "in honor preferring one another," which are so characteristic of the penmen of Sacred Writ. We have in the list of the progenitors of these men, persons of questionable character and conduct, which is evidence that Moses and Aaron based their opinions, not upon their descent, but upon the commission of Jehovah, who sent them.

The expression, "father's sister," used in one verse, does not always denote a sister in the literal sense of blood relationship; it is often used to denote a distant relationship, a kinswoman; and it may be thus used here.

In the closing verse we find that Moses' unbelief was not overcome; for he said, "Behold, I am of uncircumcised lips;" evidently giving up all in despair. "I will go because thou commandest; but I go with a heavy heart, and a reluctant step." So difficult is it to overcome that evil heart of unbelief, that leads us to depart from the living God. So natural is it to suspect where we ought to confide; to despair where we ought to hope; and even when God calls, to prefer our own prejudices and prepossessions to his blessed Word.

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THE KING THAT KNEW NOT JOSEPH;

OR, THE CHRISTIAN IN THE WORLD.

"Now there arose up a new king over Egypt, which knew not Joseph." – EXODUS i. 8.

I HAVE explained the first six chapters in the course of our Sunday morning Expositions, or rather given such an outline of them as could be submitted in the little space of time assigned for that purpose; but the verse I have read seems to suggest a thought not unworthy of special analysis. It explains the severity of Israel's sufferings in Egypt. It sums up the reasons of the unprecedented persecution endured from a dynasty, or a king, "which knew not Joseph." It reveals the reasons why one so distinguished for his piety, his sagacity, political prudence, and moral worth, together with his people, should have been so depreciated, despised, and evil entreated by any king of Egypt acquainted with the years, and the peculiarities of the years, that were coeval with Joseph. No doubt there was a reason, and this would seem to be, that the kings of Egypt had degenerated in their moral character, and therefore they elevated to position, place, and power, men far different in tone and temper of mind and heart from the good and great patriarch Joseph. It is said, the first dynasty recognized in Joseph a distinguished patriot, an accomplished statesman; the second dynasty swept away Joseph and his cabinet together, and elected for a corrupted court a more

corrupt and immoral ministry. The consequence was, that Joseph, whose deeds in the past were so loudly and so emphatically appreciated, was laid aside, despised, forgotten — his advice unsought, and his contributions to the well-being of his country at a former day despised or at least passed by. But the Christian patriarch was, no doubt, preserved in the obscurity of private life with as equable and magnanimous a mind as that with which he was gifted when he trod the high and perilous places of the land. He had that heart which beat true to God in the palace of Pharaoh, and would not cease to beat equally true when the new king came "which knew not Joseph." Did the benefactors of the world confer benefits for the sake of being thanked for them, they would cease in numerous instances to be benefactors at all. We must confer good upon those who need it, and do service to those whom that service will benefit, not in expectation of reward on earth, but because duty prompts us upon the one hand, and religion consecrates that sense of duty, making it felt more obligatory upon that, account, on the other.

It is said, Joseph was not "known" by this dynasty. This is a strong expression, used to denote the perfect obscurity into which this good and great man had fallen; or rather, the contempt in which this benefactor and true patriot was held by those who were unable to appreciate him. It was not that Joseph's character bad waned in beauty; it was not that his intellect had lost its sagacity; it was not that he was less capable of holding the helm of the State, and doing the duties of a statesman, under the new dynasty, than he was under the old; but the new dynasty wished to pursue a course of action and conduct inconsistent with that purity, integrity, and candor, which Joseph had counselled, and which by reason of his previous recommendation was exhibited by a former dynasty; and therefore he was cast off. Less worthy men were taken in his place.

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