than that Job expected God would appear in his behalf in this life, and vindicate his cause, and restore him to health and prosperity, is falling far short of the mark, and contradicts the hopeless conviction as to this world which Job had before expressed. What exactly is meant by the last one rising over the dust cannot be determined; but it runs in a line with the great hope of revelation, that a victory is to be won over death. Nor can it be determined what exactly is meant by seeing God out of the flesh; but it intimates a vision of Him hereafter, when the skin shall have been destroyed, and the flesh be for ever gone. If Job's faith does not reach a resurrection, it is on the high road to it. "We see it germinating and struggling towards the light. Among the three pearls which become visible in the Book of Job (i. e. xiv. 13 —15; xvi. 18—21; xix. 25—27) there is none more costly than this third." "Job does not here give utterance to a transient emotional feeling, a merely momentary flight of faith; but his hidden faith, which during the whole controversy rests at the bottom of his soul, and over which the waves of despair roll away, here comes forth to view."1

The relation of man to God is another subject on which light is thrown. "Acquaint now thyself with Him, and be at peace: thereby good shall come unto thee."? Thus Eliphaz the Temanite refers to reconciliation with God. "Thou knowest that I am not wicked." "I am clean without transgression, I am innocent; neither is there iniquity in me." Thus at one time Job spoke in his own defence. But after the Theophany, he exclaims with deep humiliation, "I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 1 Delitzsch on Job, i, 362, 368; 2 Job xxii. 21. 3 x. 7; xxxiii. 9.

Wherefore I abhor myself, and repent in dust and ashes."1 Thus, as the result of a Divine revelation of the glory of God, he confesses his own utter unworthiness.

The practice of presenting burnt-offerings is noticed at the beginning of the book, as observed by Job, for purposes of intercession. It is recorded that he offered them for his children, saying, “It may be that my sons have sinned."2 At the end of the book, the Divine Being enjoins sacrifice and intercessory prayer. The Lord said to Eliphaz, "Therefore take unto you now seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you: for him will I accept." 3

"3

There was a dying away of patriarchal light after the time of Job in the region which lay beyond the chosen path. It was as the paling of the sun-rays at the hour of eventide, to be re-illumined, however, as we shall see, by a starry light. Scarcely are the words true of the Patriarchal Church, either outside or within the covenanted enclosure :

"She, too, in earlier, purer days,

Had watched Thee gleaming faint and far—
But wandering in self-chosen ways,

She lost Thee quite, Thou lovely Star."5

2 i. 5.

3 xlii. 8.

1 Job xlii. 5, 6. 4 It may be here observed that the first chapter of Job contains a glimpse of the spirit world, and of Satan's existence, taken by the author of the book. Those who regard Job, or one of his contemporaries, as its author, may include that chapter amongst revelations made at the time; but those who attribute it to Moses, or to some one less ancient, will most likely deem it altogether a later discovery. 5 Keble's Christian Year, Epiphany.

We shall ere long meet with Balaam outside the elect race, gazing on the Star which comes out of Jacob.

Summing up in a few words the results of our imperfect review, we may say that during the first great era in the history of revelation, extending over so many centuries, we find, lying at the heart of all the religious instructions afforded, the idea of a theocracy in this world -a Divine government of mankind. Under two aspects the idea is presented. God is the universal Ruler. "Shall not the Judge of all the earth do right?" His creation of the world; His placing our first parents in a state of probation in Eden; His earliest precepts and institutions; His striving with men before the Flood, and His punishment of the rebellious in that awful catastrophe; His humbling of human pride and ambition at Babel; and the discipline and instruction He extended to individuals, families, and tribes outside the chosen race, are illustrations of this. And at the same time a second aspect of the comprehensive idea comes out, in the call of Abraham, and the revelation of the God of Abraham, and Isaac, and Jacob. The theocracy is particular as well as universal. For purposes in the ultimate enjoyment of which all the nations of the earth were to share, one line of descent is selected, as a path in which through successive ages God would teach, and train, and educate men in the truths and duties of a pure religion. There was a narrowing of the range of special operation, to give the greater intensity and effect to it. What was taught to the Hebrew patriarchs we have seen. The Words and Visions, and Dispensations from above which they received have been detailed. At the end of the era more of religious truth comes out than at the beginning,

relative to the character, claims, and purposes of the God of Israel.

And now we are to take up the next era in this history, when the theocracy will still be seen exercising its power, and shedding its brightness outside the Israelitish circle. But the main characteristic will be the settling of Israel as a distinct nation; its providential guidance through a marvellous pilgrimage; the manifestations of God amidst signs and wonders; the utterance of commandments on Sinai; and the institution of a religious, moral, and political government such as the world had never known before.

CHAPTER VII.

MOSES.

WE pre

E commence by noticing the call of Moses.
The previous circumstances of his history

pared for his Divine legation. His Israelitish descent, the persecution of his race at the moment of his birth, his Egyptian education, his pastoral employments, and his nomadic life tended to inspire sentiments, to impart knowledge, to create habits—in short, to form a character-suitable for the fulfilment of such a mission as that to which he had been destined by the God of his fathers. For forty years he was an Egyptian by residence and association; for another forty years he was in the same respect an Arabian-a free denizen of the wilderness.1 The culture of the former period and the liberty of the latter powerfully told upon the fulfilment of his great enterprise, as leader and lawgiver of Israel. The providence of God thus prepared him for receiving communications which raised him above all predecessors in the gifts of inspiration.

Not until he was far advanced in life did he enter the office which has made his name illustrious for evermore. Then he was keeping the sheep of Jethro, his father-inlaw, in the peninsula of Sinai, under the shadow of Horeb, the mount of God. "He saw one of the dwarf acacias (seneh), the characteristic vegetation of the de1 Acts vii. 23, 30.