We know, on the authority of the New Testament, that the redemption of Israel was typical of the great redemption of God’s people. But for my own part, I believe that it was more than typical. I believe it is to be regarded as the first great act of God in the redemption of His people. Up to that time there had been no deliverance, or no redemption. This was the first redemption in history, the first act in the great series which will be finally completed at the Advent, when death and hell shall be cast into the lake of fire. I believe this to be the reason why, at the commencement of it, God made Himself known by the name of ‘Jehovah.’ Many people think that the real meaning of that sacred name is ‘Yahveh,’ ‘the coming one.’ This ‘coming one’ appears to have been expected by Eve herself, and all the line of believing patriarchs had lived and died in expectation of His advent. But their hopes had not been realized, as the time had not come for the manifestation of His power. But when Israel was in the depths of his deep calamity, a bondsman in a foreign land and far away from home, then God appeared to His chosen servant whom He had raised up as His leader, and said to him, ‘I am the Yahveh, the coming one;’ and through him He promised to Israel, ‘I will redeem you with a stretched-out arm, and with great judgments.’ If this be the case, it gives a peculiar interest to the narrative, because it shows that we are to regard this deliverance of Israel as the act of the pre-existent ‘Coming One,’ the Lord Jesus Christ, the Son of God. It was not merely a type of the coming salvation; but it was wrought by the same person who is now saving us, so that we may see in it the actual commencement of the saving work of our own beloved Redeemer. It was both a type and a reality. It was a prophetic picture of what He was about to do, and at the same time the commencement of His work as the Deliverer. Let us, then, study it with care, and may He who has redeemed us by His blood teach us by His Spirit! You will remember that we found in the previous lecture, that redemption is deliverance through ransom, and, therefore, consists of two parts—the saving act and the atoning blood, or, in other words, the power and the satisfaction. Let us consider both, as exhibited in the deliverance of Israel. * * * * * I. The saving act, or the power. In studying this we cannot do better than follow the guidance of Exod. vi. 6, where we learn that He saved them from their burdens, from their bondage, and from inextricable difficulties. (1.) From their _burdens_. ‘I will bring you out from under the burdens of the Egyptians.’