But the refusal answered two good ends. In the first place it joined issue on the best conceivable ground, for Israel was exhibited making the least possible demand with the greatest possible courtesy—“Let us go, we pray thee, three days’ journey into the wilderness.” Not even so much would be granted. The tyrant was palpably in the wrong, and thenceforth it was perfectly reasonable to increase the severity of the terms after each of his defeats, which proceeding in its turn made concession more and more galling to his pride. In the second place, the quarrel was from the first avowedly and undeniably religious: the gods of Egypt were matched against Jehovah; and in the successive plagues which desolated his land Pharaoh gradually learnt Who Jehovah was. In the message which Moses should convey to the elders there are two significant phrases. He was to announce in the name of God, “I have surely visited you, and seen that which is done unto you in Egypt.” The silent observation of God before He interposes is very solemn and instructive. So in the Revelation, He walks among the golden candlesticks, and knows the work, the patience, or the unfaithfulness of each. So He is not far from any one of us. When a heavy blow falls we speak of it as “a Visitation of Providence,” but in reality the visitation has been long before. Neither Israel nor Egypt was conscious of the solemn presence. Who knows what soul of man, or what nation, is thus visited to-day, for future deliverance or rebuke? Again it is said, “I will bring you up out of the affliction of Egypt into ... a land flowing with milk and honey.” Their affliction was the divine method of uprooting them. And so is our affliction the method by which our hearts are released from love of earth and life, that in due time He may “surely bring us in” to a better and an enduring country. Now, we wonder that the Israelites clung so fondly to the place of their captivity. But what of our own hearts? Have they a desire to depart? or do they groan in bondage, and yet recoil from their emancipation? The hesitating nation is not plainly told that their affliction will be intensified and their lives made burdensome with labour. That is perhaps implied in the certainty that Pharaoh “will not let you go, no, not by a mighty hand.” But it is with Israel as with us: a general knowledge that in the world we shall have tribulation is enough; the catalogue of our trials is not spread out before us in advance. They were assured for their encouragement that all their long captivity should at last receive its wages, for they should not borrow[6] but ask of the Egyptians jewels of silver, and gold, and raiment, and they should spoil the Egyptians. So are we taught to have “respect unto the recompense of the reward.” FOOTNOTES: