Notes on the book of Exodus - Charles Henry Mackintosh

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happy privilege of betaking ourselves, at all times and under all circumstances, to One who reveals Himself in His manifold grace, in connection with our every necessity and weakness, we need not fear the wilderness. God was about to bring His people across the sandy desert, when He disclosed this precious and comprehensive name; and although the believer now, as being endowed with the Spirit of adoption, can cry, "Abba, Father," yet is he not deprived of the privilege of enjoying communion with God in each and every one of those manifestations which He has been pleased to make of Himself. For example, the title "God" reveals Him as acting in the solitariness of His own being, displaying His eternal power and Godhead in the works of creation. "The Lord God" is the title which He takes in connection with man. Then, as "the Almighty God," He rises before the view of His servant Abraham, in order to assure his heart in reference to the accomplishment of His promise touching the seed. As "Jehovah," He made Himself known to Israel, in delivering them out of the land of Egypt, and bringing them into the land of Canaan.

      Such were the various measures and various modes in which "God spake in times past unto the fathers, by the prophets" (Heb. i. 1.); and the believer, under this dispensation or economy, as possessing the Spirit of sonship, can say, It was my Father who thus revealed Himself, thus spoke, thus acted.

      Nothing can be more interesting or practically important in its way than to follow out those great dispensational titles of God. These titles are always used in strict moral consistency with the circumstances under which they are disclosed; but there is, in the name "I AM," a height, a depth, a length, a breadth, which truly pass beyond the utmost stretch of human conception.

      "When God would teach mankind His name,

       He calls Himself the great 'I AM,'

       And leaves a blank—believers may

       Supply those things for which they pray."

      And, be it observed, it is only in connection with His own people that He takes this name. He did not address Pharaoh in this name. When speaking to him, He calls Himself by that commanding and majestic title, "The Lord God of the Hebrews;" i.e., God, in connection with the very people whom he was seeking to crush. This ought to have been sufficient to show Pharaoh his awful position with respect to God. "I AM" would have conveyed no intelligible sound to an uncircumcised ear—no divine reality to an unbelieving heart. When God manifest in the flesh declared to the unbelieving Jews of His day those words, "Before Abraham was, I am," they took up stones to cast at Him. It is only the true believer who can feel, in any measure, the power, or enjoy the sweetness, of that ineffable name, "I AM." Such an one can rejoice to hear from the lips of the blessed Lord Jesus such declarations as these:—"I am that bread of life," "I am the light of the world," "I am the good Shepherd," "I am the resurrection and the life," "I am the way, the truth, and the life," "I am the true vine," "I am Alpha and Omega," "I am the bright and morning star." In a word, he can take every name of divine excellence and beauty, and, having placed it after "I AM," find JESUS therein, and admire, adore, and worship.

      Thus, there is a sweetness, as well as a comprehensiveness, in the name "I AM," which is beyond all power of expression. Each believer can find therein that which exactly suits his own spiritual need, whatever it be. There is not a single winding in all the Christian's wilderness journey, not a single phase of his soul's experience, not a single point in his condition, which is not divinely met by this title, for the simplest of all reasons, that whatever he wants, he has but to place it, by faith, over against "I AM" and find it all in Jesus. To the believer, therefore, however feeble and faltering, there is unmingled blessedness in this name.

      But although it was to the elect of God that Moses was commanded to say, "I AM hath sent me unto you," yet is there deep solemnity and reality in that name when looked at with reference to the unbeliever. If one who is yet in his sins contemplates, for a moment, this amazing title, he cannot, surely, avoid asking himself the question, How do I stand as to this Being who calls Himself, "I AM THAT I AM"? If, indeed, it be true that HE IS, then what is He to me? What am I to write over against this solemn name, "I AM"? I shall not rob this question of its characteristic weight and power by any words of my own; but I pray that God the Holy Ghost may make it searching to the conscience of any reader who really needs to be searched thereby.

      I cannot close this section without calling the attention of the Christian reader to the deeply interesting declaration contained in the fifteenth verse—"And God said, moreover, unto Moses, 'Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is My name forever, and this is My memorial to all generations.'" This statement contains a very important truth—a truth which many professing Christians seem to forget, namely, that God's relationship with Israel is an eternal one. He is just as much Israel's God now as when He visited them in the land of Egypt. Only, because of rejecting their Messiah, they are, in His governmental dealings, set aside for a time. But His word is clear and emphatic: "This is My name forever." He does not say, This is My name for a time, so long as they continue what they ought to be. No; "This is My name forever, and this is My memorial unto all generations." Let my reader ponder this. "God hath not cast away His people which He foreknew." (Rom. xi. 2.) They are His people still, whether obedient or disobedient, united together or scattered abroad, manifested to the nations or hidden from their view. They are His people, and He is their God. Exodus iii. 15 is unanswerable. The professing church has no warrant whatever for ignoring a relationship which God says is to endure "forever." Let us beware how we tamper with this weighty word, "forever." If we say it does not mean forever when applied to Israel, what proof have we that it means forever when applied to us? God means what He says; and He will, ere long, make manifest to all the nations of the earth that His connection with Israel is one which shall outlive all the revolutions of time. "The gifts and calling of God are without repentance." When He said, "This is My name forever," He spoke absolutely. "I AM" declared Himself to be Israel's God forever; and all the Gentiles shall be made to bow to this; and to know, moreover, that all God's providential dealings with them, and all their destinies, are connected, in some way or other, with that favored and honored, though now judged and scattered, people. "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord's portion is His people; Jacob is the lot of His inheritance." (Deut. xxxii. 8, 9.)

      Has this ceased to be true? Has Jehovah given up His "portion," and surrendered "the lot of His inheritance"? Does His eye of tender love no longer rest on Israel's scattered tribes, long lost to man's vision? Are the walls of Jerusalem no longer before Him? or has her dust ceased to be precious in His sight? To reply to these inquiries would be to quote a large portion of the Old Testament, and not a little of the New; but this would not be the place to enter elaborately upon such a subject. I would only say, in closing this section, let not christendom "be ignorant of this mystery, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved." (Rom. xi. 25, 26.)

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      We are still called to linger at the foot of Mount Horeb, at "the backside of the desert;" and truly, the air of this place is most healthful for the spiritual constitution. Man's unbelief and God's boundless grace are here made manifest in a striking way.

      "And Moses answered and said, 'But, behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee.'" How hard it is to overcome the unbelief of the human heart! How difficult man ever finds it to trust God! How slow he is to venture upon the naked promise of Jehovah! Anything, for nature, but that. The most slender reed that the human eye can see is counted more substantial, by far, as a basis for nature's confidence, than the unseen "Rock of ages." Nature will rush with avidity to any creature stream or broken cistern, rather than abide by the unseen "Fountain of living waters."

      We might suppose that Moses had seen and heard enough to set his

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