I. THE CLAIM.

1. It is the claim of a kinsman, even a brother. The message is not from Moses, but "thy brother Israel," who was also a twin-brother. The long intervening space of years seems to fade away, and with it the hosts of the Israelites and Edomites. Jacob and Esau stand before us, as on the morning of reconciliation, after the wrestling at Peniel (Genesis 33). The descendants had passed through very different experiences, and were now in very different positions; but Moses felt that this common ancestry constituted a claim which he might reasonably plead. So wherever the believer travels, though he cannot put in the claim of grace upon the unbeliever, he may put in the claim of nature. "God hath made of one blood all nations of men," said the Jew Paul to the Gentiles of Athens. The changes of grace transform the ties of nature, but do not destroy them. Believers must always do their best to keep hold of unbelievers by virtue of their common humanity. Israel must remind Edom of brotherhood, not only that Israel may profit by the tie, but may also have the chance of profiting Edom (1 Corinthians 7:12-16).

2. It is the claim of a kinsman in need. We are not told exactly how the request came to be made. God commanded the people to pass through the coasts of Edom (Deuteronomy 2:4), and the presumption is that Moses discovered on approach that the way through Edom would be the most direct and convenient to the land of Canaan. One gets the impression that the people were now allowed to make their way to Canaan with what speed they could, as if to make contrast with the penal delay which God had so long and sternly imposed. If Edom had been willing, Israel might have got to Jordan all the sooner. And so the Church of Christ, in its onward rush, has had to plead with the world, its brother, for toleration and free passage, freedom to speak and act according to conviction. Our chief resort, and always our last one, is to God himself, but there are some ways in which the world can help. Paul counted it part of his advantage, as an apostle, that he could plead for justice, protection: and free course as a Roman before Roman tribunals.

3. It is the claim of a kinsman who had been through very peculiar experiences. The great need of Israel was that it wanted to get home again. The plea is the plea of an exile, who has been in a strange land for a long time, and amid cruel oppressors. Further, the experiences had been peculiar not only in respect of the cruelty of men, but also of the goodness of God. He had sent an angel to deliver and guide. More indication Moses could not give, because it would not have been understood. So peculiar had these experiences been that Edom had heard something of them. The presumption is that all through the past Edom had known something of Israel's history, and Israel something of Edom's. The histories of the Church and the world intermingle. The world cannot but know such experiences of the Church as are perceptible to the eye of sense. "This thing was not done in a corner," said Paul to the incredulous Festus. The course of the Church has been one of sufferings, marvels and mysteries, interpositions and favours of God, which are not to be concealed in any appeals which are to be made to the world. "He hath not dealt so with any nation" (Psalm 147:20). "Blessed is the nation whoso God is the Lord; and the people whom he hath chosen for his own inheritance" (Psalm 33:12).

4. It asks comparatively little, and promises much in return. The request throws great light on Moses' own character, and shows clearly how far he was from reckless ambition. It was an honest request, founded in truth, and Moses made it as one quite reasonable and safe for Edom to grant. The people of God have but little to ask the world for themselves, if it will but let them go through quietly and peaceably. They want none of this world's goods and pleasures, and are ready to assure it that these will remain untouched. There is nothing in the shape of a holy city, a new Jerusalem, among this world's possessions. It is a grand assurance to give, that no one in the world will be the worse for the true Christians who pass through it. Moses might even have said, "Let us through, and a blessing will rest upon you." Wherever the Christian goes, he not simply refrains from evil, but does positive good. "Ye are the salt of the earth; ye are the light of the world."

II. THE REJECTION OF THE CLAIM.

1. It was rejected without giving reasons. There is no answer but that of the "much people" and the drawn sword. This in general has been the method by which the world has met the Church when pleading for toleration, liberty of conscience, liberty to serve God according to his will. The world in its pride will not stoop to understand or calmly consider what the Church may feel it needful to ask. It gets its brute force ready at once, whether in coarser or more refined forms, for those who have different purposes and sympathies (Acts 4:3, 17, 18; Acts 5:18, 40; Acts 7:57, 58; Acts 9:1, 2; Acts 14:5, 19, &c.).

2. Though no reasons were given, yet Edom had them, strong and potent, in its heart. It is not always easy or decent to avow reasons for action; beside which, Edom felt that promptitude in action was required. Moses had sent a message which called up all the past, nut only what he wished called up, but many things he would rather not have brought to mind. The name of Esau's brother was Jacob as well as Israel, and both names were connected with disturbing recollections to the Edomites. "Thou knowest," said Moses. But his way of presenting the facts, and that alone, could not be confidingly accepted by Edom. A great deal of ugly and disquieting news must have filtered through with respect to this great host of fighting men. The great difficulty Moses had in keeping them in order was probably not unknown to surrounding peoples. Thus the Edomites would feel in their hearts that the pledges of Moses were but as broken reeds to rely on. How could he be responsible for the orderliness and honesty of such a host, a host with such a suspicious history? The world has ever had its instinctive fears of the Church. It bears of certain promises and prophecies, and interprets these against its own present security. Herod, trembling for his throne, slays the infants of Bethlehem to make sure of it. The world, loving its own and thinking there is nothing like it, ignorantly supposes that its possessions must stand esteemed by the Church in the same way. Edom, in its suspicious spirit, looked on Israel much as the Jews in Thessalonica on Paul and Silas: "These that have turned the world upside down are come hither also." The Church says, "I am thy friend, O world, thy brother; I will not harm thee;" but the world thinks it well to he on the safe side, and give no chance of harm, if it can prevent it.

3. The refusal of Edom emphasizes the peculiar destiny of Israel. Moses said that Israel wanted nothing of all Edom's treasures. Its treasures were elsewhere, and it pressed onward to possess them. Nevertheless, the treasures of Edom would not have been without temptation, and Edom, unconsciously, spares Israel a trial of its steadfastness. The true people of God have reason to be thankful even for the intolerance of the world. The delays and toils of circuitous roads, where mountains and hills are not yet brought low, nor the crooked made straight, and the rough ways smooth, may have more advantages than in the midst of present discomforts we dream of. The temporal prosperity of its members has not been the boon to the Church that many think. The great boon is to have God continually impressing on our minds that this is not our home. "I gave our brethren a solemn caution not to love the world, neither the things of the world. This will be their grand danger. As they are industrious and frugal, they must needs increase in goods. This appears already in London, Bristol, and most other trading towns. Those who are in business have increased in substance seven-fold, some of them twenty, yea, a hundred-fold. What need then have these of the strongest warnings, lest they be entangled therein and perish!" ('Wesley's Journal,' 3:139). - Y.

They meant that, however tempting was the fruit of the fields, however fascinating the byways, however inviting the sparkling water in the wells might seem, they would keep to the bard-beaten thoroughfares that ran north and south of the country, by which travellers had passed in ages now gone by. Now, without doubt, such words have a spiritual and typical meaning.

I. Of THE NATION at large. Israel pronounced them unanimously as a nation, and we, as the English nation, may well re-echo them after all these hundreds of years. And it is well for us to bear in mind that "whole nations" must stand up for God as well as individuals. Numbers can never make a sin less grievous.

II. They are words, too, that may be hoped for from the mouth of THE CHURCH. God is essentially a God of :law and order. The Church must go by the King's highway.

III. But as with the nation and with the Church, so with THE INDIVIDUAL, they are words that are appropriate in the mouth —

1. Of the young Christian, starting off on life's journey, just going into the world. Happy, aye thrice happy, he who, with dogged determination, says, "We will go by the King's highway."

2. So, too, they are suited especially to the penitent. He, too, must look into the future and resolve "to go by the King's highway." And here we must pause to notice that the individual highway consists —(1) Of morals. We must take the code of God's commandments, showing our duty to God and man, and walk in the way of God's commandments.(2) Of faith. Ethics alone are not sufficient; there must be a firm basis of Church doctrine, something on which the soul of man may lean for comfort in distress.

IV. Lastly, we are not alone in our efforts to go by the King's highway; we are cheered by THE EXAMPLES OF ALL THE SAINTS whose names are written in the Lamb's Book of Life. In conclusion, I would add that the King's highway leads to the city of the Great King.

(W. O. Parish.)