I. IN THE DIRECTION OF LIFE. God orders the vast and disposes of the most isolated object. That is just His greatness — attention in what is little. But how often are our ways and God's direction of our life a mystery to us! That He leads us happily and blessedly, we believe, although what we see often appears to us to be strange. Yet we shall one day stand upon the heights of light and look back upon our dark paths in the valley, and they will be light, and our understanding will give its judgment in the praise of love. That is the unveiled mystery of God in the direction of life.

II. We will consider this unveiled mystery IN THE FORGIVENESS OF SIN. For our life is full of sins and guilt. The termination of our life is the seal of the forgiveness of sins. We bear the law of God written on our hearts. But our sin has broken it. We are sorry; we should like to be pious and holy. Hence we come and present ourselves before God with new resolutions: from henceforth it shall be otherwise with us. But how long does it continue till it is as before? It will not come to a really new life. We amend there and then; but our moral life remains at all times a wearying work, and never becomes a free, joyful matter, which is understood of itself — which gushes and streams fresh and gladly out of the heart. Whence is this? The failing is in the foundation. God must make such an impression upon us as to win our hearts, and to make it impossible for us to do other than love Him. By what means does God make such an impression upon us? Not by His infinite greatness and majesty, but by His gracious love. "We love Him because He has first loved us" (1 John 4:19). And what love is that? It is God's pardoning love: not the love manifested in the displays of His goodness, in His anxiety for our earthly life. This humbles us, but it does not yet touch our innermost being. The innermost point in us, where we are connected with God, is the conscience. And just here we feel ourselves separated from God. Here we must experience the love of God: that is His forgiving love. But this is the right foundation of all moral work.

III. We will consider this unveiled mystery IN COVENANT FELLOWSHIP. The covenant of God with Israel rests on the forgiveness of sins. God dwells in the midst of them, He is their God and they are His people, and He leads them on their way, and He brings them to the goal. He thus reveals Himself to them as a covenant God. But all this is only a prophecy of the covenant of God with us in Christ Jesus. This rests on the true, real forgiveness of sins. But all this is but the commencement of the completion. We wait for the fulfilment of the promise. In hope, the abode yonder is already here. But we are not yet yonder. We are still on our pilgrimage to the hall of blessedness. There for the first time will there be the right celebration of the covenant.

(J. C. Luthardt, D. D.)

1. In the first place, it is given, not in the cold and formal terms of a merely ethical and philosophical system, but in its warm and sympathetic application to the needs of man's life. The profoundest truth is here implied. But the form of the declaration is simple, couched in the every-day speech of men, such as all men, in any and every condition, could easily and readily apprehend.

2. It is not only addressed to man upon the simplest side of his nature, but it sets in the very foreground of the Divine qualities those which have regard to man's sinfulness, and the need in which he stands, of tenderness, pity, and grace. What a recognition is this of the true state of the human heart! God's revelation is no philosophy of the "might have been," of the "ought to be" — dreamy, vague, hypothetic, and useless. But it is a practical dealing with what is. It takes man just as it finds him.

II. Now, let us inquire, WHAT IS THE REVELATION which is thus made in so human and so gracious a form? God declares Himself to be "merciful and gracious." By the first quality we understand pitifulness, a tenderness towards the weak and helpless, with an added sense of gentleness and forgiveness towards those that are not only weak but wicked, sinful as well as sad. And while God is this, it is all of favour, free and unmerited. He is gracious as well as merciful. But there are added qualities of mercy and grace beyond the mere broad and general fact of their possession. These might be of the Divine nature, and yet their exercise might be restrained within narrow and brief limits of occasion and duration. But God is "longsuffering and abundant in goodness and truth." We must not forget that these qualities of God's moral being are related, as we have said, to human conditions, especially that of sin, and in respect of that He is "longsuffering." For man is not merely a sinner, but he perpetuates the sin, he continues sinning; he is alienated from God, and remains an alien, with hard and ever harder heart, going farther away, being less accessible, increasing his rebellion ever. And yet God's mercy does not cease. He loses no patience. He waits and watches. And of this mercy and clemency no one need doubt the power or the sufficiency. God is declared further to be "abundant in goodness and truth." Goodness is perhaps an attribute of wider reach than mercy, embracing mercy for the sinner and the wretched in the beneficent relation towards all whose welfare and happiness God ever seeks. Truth is that harmony of being upon which we may ever depend. It is order and peace, it is fidelity and changelessness — everything that renders trust in the truthful God a certain thing, not liable to disappointment, change, and decay. The emphasis, perhaps, is to be placed upon the word "abundant." God has enough and to spare. Then, these are by no means quiescent, inoperative attributes of the Divine nature. Men often lose themselves and the clearness of their thoughts in mere abstract statements of the qualities of God, but in this declaration of Himself, Jehovah shows how practical is the revelation which He gives. "Keeping mercy for thousands forgiving iniquity and transgression and sin." The phrase "keeping mercy for thousands" is a striking one. The term thousands is indefinite, signifying a very large number. It may be used in contrast with the "third and fourth generation" of the following clause, and if so, it indicates that the mercy of God is preserved through all the ages of mankind, and remains perpetual and ceaseless, for the universal race for ever. The forgiveness, too, how full is this! It is not merely the single sin that is pardoned. The continued habit of sin, the formed and indurated character of evil, the strong and defiant wickedness, even these may find mercy and have experience of God's pardoning grace. It is His prerogative. It is His nature. All this is based upon the most absolute justice and integrity of righteousness. "He will by no means clear the guilty." The eternal claim of moral order must be recognized, and until guilt is purged and sin is destroyed, the sinner cannot be cleared. Let us, now, gather up the great truths of this sublime passage, and lay their meaning and their power to our hearts.

1. The revelation which God grants of Himself is in the sphere of moral being.

2. This moral aspect of Deity is in complete harmony with every other side of the Divine nature.

3. The. moral being of God, as it is revealed, necessarily provides a satisfaction of its claims of justice and rectitude.

4. In this completeness of revelation there is an abundance of grace and mercy which is offered to all men. This, then, is the final truth which appears in the revelation of God. Let no man despair.

(L. D. Bevan, D. D.)

1. We see it in nature (Psalm 33:5; Psalm 145:9; Psalm 65:11).

2. We see it in providence (1 Kings 8:66; Psalm 31:19; Zechariah 9:16, 17).

3. We see it in grace (Ephesians 1:7; Psalm 23:6; Jeremiah 31:14).

II. THE EFFECT OF GOD'S GOODNESS UPON THE HEART OF MAN IS MEANT TO BE.

1. Sorrow at having offended God (Romans 2:4; Job 42:5, 6; Hosea 3:5),

2. Delight in praising God (Psalm 107:8; Isaiah 63:7).

3. Desire to receive God's blessings (Numbers 6:24, 26; Micah 7:18, 19).

4. A disposition to imitate God's character (Luke 6:36; Ephesians 5:2 John 6:11).

(Clergyman's Magazine.)

(T. G. Selby.)

II. And now some will probably say, "WHY, THIS IS CONTRAVENING THE VERY GOSPEL; IT IS SURELY FAVOURING THE NOTION THAT NONE CAN BE SAVED, for who can be saved, when there is no guiltless man? And if God will not clear guilty men, how is any one to meet his Maker in peace?" The view I have of it is this — that God does not clear the guilty; no, but I will tell you what He does, which is infinitely more to His glory, and of necessity more for our peace — He makes the guilty guiltless, and He makes the unrighteous perfect in righteousness. He does this in virtue of the life laid down for the guilty, for all who in Him have believed; in Him all have paid the penalty, all have satisfied God's justice, and all have perfect righteousness.

(H. Stowell, M. A.)

II. But now observe, WHY is it true that God "will by no means clear the guilty"? Everything in God forbids it. His very faithfulness renders it impossible. Now, faithfulness is part of the Divine goodness. What forms the real substance of our hope? that through God's grace we shall be at last in heaven? God tells me, that "he that believeth shall be saved"; He tells me, that the "blood of Jesus Christ cleanses from all sin." What gives us confidence? Simply, God's faithfulness — I believe it, because God says it. Take that away, and where is His goodness? It is no more. Now bear this in mind, that what gives stability to the promise gives stability to the threatening. The love of God is a holy love. Now the great cause of all misery is sin; and that which forbids sin is a holy love. Yes, and one may even say that the penalty, awful and fearful as it is, is one of the great unfoldings of His love.Conclusion:

1. The subject has a very awful look, as it regards the sinner hardened in his trespasses. "He will by no means clear the guilty ones."

2. The words are full of encouragement to the poor penitent spirit — "He will by no mesons clear the guilty." "Ah!" you are ready to say, "how can He clear me? I am all guilt." Thou never hadst any due conception of thine own guiltiness, and of what thy guiltiness is before God. Yet none at all hast thou. Why? Because it has all been transferred to Jesus. Because He has taken it and borne it away. He has endured it. He was "not cleared," He endured the penalty.

3. How this truth should lead to —

(1)Confession of sin;

(2)holy service.

(J. H. Evans, M. A.)

I. And in pursuing this subject we remark, first, THAT AMONG MEN HE WHO IS CAPABLE OF EXERCISING ONLY HARD, UNRELENTING JUSTICE IS HELD TO BE FAR FROM PERFECTION, AND CANNOT BE LOVED; WHILE, ON THE OTHER HAND, A CHARACTER IN WHICH BARE KINDNESS OR GOODNESS IS THE ONLY NOTICEABLE TRAIT SECURES NO RESPECT. Only where we see the two qualities united can we feel decided confidence and attachment. They do not check each other, as might be supposed, but add to each other's power. The indiscriminately kind man is felt to be weak; the harsh rigorous nature may have intellect in abundance, but fails to warm the souls of men. When united they form character, a character in which there is depth, the depth of intellect resting below temper and impulse on a foundation of wisdom and true excellence of heart. There can be no moral government among men without wisdom, for he who makes men good must look not at immediate impressions, but at results: he must take long stretches of time into view, and long series and interactions of causes shaping character. When did instinctive benevolence ever fail to thwart its own wishes and to corrupt its beneficiaries? The union of these opposites, where alone wisdom can be found, ensures the best government, and as every one must be in some way a governor, of a family, or a workshop, if not of a town or state, the whole of the vast interests of mankind depend on this union.

II. IF GOD IS TO BE HONOURED AND LOVED BY HUMAN BEINGS, HE MUST PRESENT HIMSELF TO OUR MINDS UNDER THE SAME TWOFOLD ASPECT. He must be seen in the light of those qualities which we may call by the name of justice, and of those to which we give the names of goodness, kindness, tenderness, or mercy. Sinners are recovered and reclaimed first by a sense of sin, and then by a perception of Divine love, and without the latter they would not think of their sins, or grow into that filial fear, that holy worship which the Psalmist intends. Only under this twofold aspect of God is true religion, the religion of the soul, possible.

III. We add thirdly, THAT IT INVOLVES A VERY HIGH DEGREE OF WISDOM TO KNOW WHEN TO BE JUST OR SEVERE, AND WHEN TO EXERCISE GOODNESS OR GRACE. It is a great problem to govern a nation; it is a greater to govern a virtuous universe; but a greater still is presented when the element of evil is thrown into the question, and the interests of the many come into conflict with the happiness of the sinful few. Especially when we look on God as training His creatures up for a higher condition; enlarging their powers, helping the strong to grow stronger, pitying the weak and revealing Himself as their forgiving God; then above all does it appear that the balances of the moral universe are exceedingly delicate, and that there is need of a hand, firm and wise beyond our thought, to hold them. No solution of the intricacies of things has been offered to man deserving of notice but that which Christ has made. The reconciliation of holiness and love in His work, its just, well-balanced training of the whole moral nature challenge our respect, our admiration, even if we will stand aloof from Christ. He is made of God unto us wisdom and righteousness and sanctification and redemption.

IV. And now, having brought your minds to Christ, I close with the remark that HE UNITED THE TWO SIDES OF CHARACTER WHICH WE HAVE SPOKEN OF, IN THEIR DUE MIXTURE, IN HIS ONE PERSON. And it is well worthy of being remarked that their union proves their genuineness and their depth. He who could love so and forgive so, notwithstanding His deep sense of the sin, what strength of character must He have had, what a depth and truth of love, what a power of loving, what an inexhaustible richness of soul! And He who could rebuke so and show such strong displeasure against evil doing, how hard, humanly speaking, must it have been for Him to love objects so far from loveliness; and if He loved them as He did, must not His love have been of another kind than ours, one superior to personal slights and injuries, wholly unlike instinctive kindness of temper, partaking of a quality of lofty wisdom!

(T. D. Woolsey.)

I. It is true that this declaration of God's character — of the impossibility of His clearing the guilty — SHUTS MANY LARGE AND WIDE DOORS OF HOPE. The hearts of sinners are full of devices for salvation. They have many entrance-ways to pardon and favour.

1. There is the placability and compassion of God upon which they largely draw. The Divine anger is thus, in their imagination, a bugbear, well got up to scare transgressors, to keep them in check, but as to any ultimate and eternal condemnation resulting from it, all is set aside by their convenient doctrine of His easy and overwhelming compassion.

2. Again, there is the tempter's suggestion of the changeableness of God, "ye shall not surely die," opening to many a wide door. It is not that the veracity of God is actually questioned. But then He may take back or change His word. These deceitful hopes are met, and the door they open for ever shut, by the one decisive passage — "and I will by no means clear the guilty."

II. Whilst this passage shuts with so decisive a hand every false door of hope, and announces in characters of light, that guilt cannot go unpunished, IT YET OPENS A DOOR OF HOPE THAT NEVER CAN BE SHUT, and is an immovable anchor to every soul that has fled for refuge to the great propitiation. He can by no means clear the guilty, therefore am I assured He can by no means punish the innocent. In Christ I am innocent; guilt is no longer attachable to me; my soul is justified; justice, with its sword, has no claim upon me — it is satisfied; the law, with its penalties, has no demand against me; every jot and tittle of it is fulfilled. "Who is he that condemneth? it is Christ that died."

III. We observe that the strong consolation drawn from this passage is WARRANTED ONLY ON THE SUPPOSITION THAT, IN DYING, CHRIST DIED AS A TRUE AND REAL SUBSTITUTE IN THE ROOM AND STEAD OF HIS PEOPLE, AND FOR THEM ALONE.

(J. Lewis.)

(T. Guthrie, D. D.)

I. First, we will mention VOLUNTARY INFLUENCE, or the capacity which we have gained of influencing our fellow-men by bringing power, or the causes of power, to bear upon them on purpose. This is the more familiar form of influence. It is the foundation of all instruction. The parent influences the child on purpose. The teacher purposely influences all the minds that are brought under his care. Friends influence friends. We draw men to our way of thinking, and to our way of acting. We persuade; we dissuade; we urge; we enforce our agency; and in a thousand ways we voluntarily draw men to and fro.

II. Then, besides all this, besides what we do on purpose, there is the other ELEMENT OF UNCONSCIOUS influence which men exert — that which our nature throws out without our volition. For I hold that it is with us as it is with the sun. I do not suppose that the sun ever thinks of raising the thermometer; but it does raise it. Wherever the sun shines warmly, the mercury goes up, although the sun and the instrument are both unconscious. And we are incessantly emitting influences good, bad, or negative. We are perpetually, by the force of life, throwing out from ourselves imperceptible influences. And yet the sum of these influences is of the utmost weight and importance in life. A single word spoken, you know not what it falls upon. You know not on what soul it rests. In some moods, words fall off from us, and are of no account. But there are other moods in which a word of hope, a word of cheer, a word of sympathy, is as balm. It changes the sequence of thought, and the whole order and direction of the mind. Single words have often switched men off from bad courses, or off from good ones, as the case may be. A simple example, silent, unspeaking by vocalization, but characterized by purity, by simplicity, crystalline and heavenly, has sweetened whole neighbourhoods. Fidelity, disinterestedness in love, pure peacefulness, love of God, and faith in invisible things, cannot exist in a man without having their effect upon his fellow-men. It is impossible that one should stand up in the midst of a community and simply be good, and not diffuse the influence of that goodness on every side. That which is true of goodness is true also of evil. Men who are under the influence of the malign passions are sowing the seeds of these passions. Sparks fly out from them as from the chimney of a forge. It is the inherent necessity of wickedness to breed wickedness and distribute it. A man is responsible, not only for what he does on purpose, but what he unconsciously does. And the load of responsibility grows as you take in these widening circles. More than this, the greater the nature, and the more ample the endowment, the more influence does a man exert both for good and for evil. The moral tone of our literature in this respect is exceedingly bad. There is almost a maxim that genius has a right to be lawless as to its method of doing right things. Every man is responsible for duty; and duty, and responsibility for it, augment in the proportion of being.

III. Our influence is not merely voluntary, or involuntary and unconscious, BUT IT BECOMES COMPLEX, BECAUSE IT IS COMPOUNDED WITH THE LIVES AND THE ADDED INFLUENCE OF OTHERS. We are are social. We come into relations with men. Our freedom touches theirs. We inspire them. But we do not change their nature. We, as it were, sow germs in their soil. These germs go on and become forces in their hands. So that that which we do to single ones, they propagate. But men's influence is not limited to their voluntary action, nor to the complex social relations which they sustain, and by which their influence is propagated indirectly.

IV. In some respects MEN HOLD IN THEIR HANDS THE HISTORY OF THE FUTURE. The very solemn declaration of our text — "Visiting the iniquities of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation" — this is the mystery of ages. If it were but on the one side; if men, having the power of beneficence, had the power to perpetuate it, we should admire that; but if it is a fact that men have the power of transmitting corruption, and so of influencing after times, who can fail to marvel at that? If that is a law, men may well stand appalled in the presence of such results as must fall out under it. And it is a law, it is a fact. We must learn this great hereditary law, and we must include in our purposes of benevolence the wise selection, the perpetuity and the improvement of the race, by the observance of this great law of hereditary transmission. The malignity of sin is a terrible malignity, as it is revealed by this great law of the transmission of influence to posterity, either directly and voluntarily, or indirectly and unconsciously. There are multitudes of men that are careless of themselves. They are said to be their own worst enemies. They are men that are free and easy; that squander their money; that pervert their disposition. And because they are good-natured and genial, people say of them, "They are clever fellows; they are kind men; they do no harm; at any rate they are their own worst enemies." Now, a man that is spending his whole life to destroy himself, cannot stop with himself. And the better fellow he is, the more likely is he to exert an influence. More than that, it is not himself alone that is destroyed. The babe in the cradle is cursed. The daughter unborn is cursed. The heir and sequent children are cursed.

V. I will add but a single consideration more: AND THAT IS A CAUTION AND A WARNING TO ALL THOSE WHO ABE CONSCIOUSLY BEARING IN THEMSELVES THE SEED OF TRANSMISSIBLE DISEASE. I think there is no crime and no misdemeanour, to those that are instructed, greater than that of forming marriage connections under such circumstances.

(H. W. Beecher.)

II. Our text does more than merely reveal the truth which we have stated and illustrated; it further shows us that this organic unity of the race is OF A MORAL QUALITY AND INVOLVES MORAL DISCIPLINE. God declares that He visits the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation. We are not bound by the mere number of the descents to which the visitation will be applied. The very form of the phrase suggests indefiniteness. It may be that, as a matter of fact, only one generation shall suffer, or, on the other hand, the dread judgment may descend beyond the third and fourth line of the posterity. The law is one of the generalities of human life, not to be measured by the accuracies of arithmetic. Man needs not to be exalted to presumption, nor cast down to hopelessness, by the words of this revelation. And, as we interpret the duration of the penalty in the general sense, so we may find, in the words of judgment, something more than the mere formula of doom. If there be a visitation of the father's sin, there surely must be also a benediction from the father's virtue. These words therefore reveal to us the moral quality of the race's organic unity. That which is involved in the descent of child from parent is not by way of mere natural cause and effect. It is indeed part of the material conditioning of the universe. But it is superintended by the God who governs, and governs not only by physical law, but also with moral and spiritual ends. He reveals Himself as administering it, and we know therefore that if it be a Divine visitation, it is done with wisdom and regulative grace, it is done for the higher purposes of character, for the evolution of good, and for the final extinction of evil, and therefore, it must hold, blended with it, not only the designs of moral law and the vindication of justice, but also the sublime issues of grace and salvation, inasmuch as God is a Father as well as a Ruler, a Saviour as well as a Judge. It is, then, not a doom, but a discipline. It is not to work itself out like some physical mechanical law, catching you as a machine catches the unwary or the blundering operative, and then never letting him go, until it has dragged him through all its terrible course of wheels and rollers, cogs and crushing pistons, to throw him out, at length, a torn and mangled dismembered, slaughtered travesty of life and power. This is your philosophic view of human descent, but this is not the Divine. God "visits the sins of the fathers on the children." We know then that He does it to discipline the race. "My Father is a husbandman," said Jesus, teaching us the same blessed lesson under a beautiful figure. What, may we now ask, is the practical outcome of all this truth, man's organic relation, this relation divinely regulated and applied to the discipline of the race?

1. In the first place, will it not give us a fresh sense of the responsibility of life? We are links in the chain of human life. We receive the influences of our fathers, we hand these on to our children.

2. Shall we then not deeply consider the tremendous responsibility with which we are freighted? We may involve a long line of descendants in the result of our living.

3. The import of this lesson becomes all the greater when we consider it as it bears upon family life, and the relations which subsist between the parent and the child. What a sanctity has not God given to the family! Nothing must break the bond which binds society into its essential and formative elements — the circles of home.

4. Let us, then, seek to render this Divine law of great potency in the building of our Church and the furtherance of the kingdom of Christ as it is given to us. "To you and to your children" is the promise.

5. And finally, let me ask you to reflect upon your relation to Jesus Christ in the light of this organic unity of the race.

(L. D. Bevan, D. D.)

2. That God never visits children even with temporal judgments for the sins of their parents, unless they imitate, and thus justify their parents' offences. Hezekiah, Josiah, and many other pious men were the children of exceedingly wicked parents; but as they shunned the sins of their fathers, and were supremely devoted to God, they enjoyed His favour in a very high degree, and were visited with no marks of displeasure on account of their progenitors. There is, however, one apparent exception to these remarks, which must be noticed. It is evident from facts, that even pious children often suffer in consequence of the wicked conduct of their parents. If a father be idle, or extravagant, his children, and perhaps his children's children, may suffer in consequence; nor will any degree of piety always shield them from such sufferings. It must, however, be added, that the sinful example and conduct of wicked parents has a most powerful tendency to prevent their children from becoming pious, to induce them to pursue vicious courses, and thus to bring upon them Divine judgments.

3. That our text describes God's method of proceeding with nations, and civil or ecclesiastical communities, rather than with individuals. I do not say that it has no reference to individuals, but that it refers principally to nations, states, and churches. That we may perceive the justice, wisdom, and propriety of this method of proceeding, it is necessary to consider the following things. It is indispensably necessary to the perfection of God's moral government that it should extend to nations and communities as well as to individuals. This, I conceive, is too evident to require proof; for how could God be considered as the moral governor of the world if nations and communities were exempt from His government? Again, if God is to exercise a moral government over nations and communities by rewarding or punishing them according to their works, the rewards and punishments must evidently be dispensed in this world; for nations and communities will not exist, as such, in the world to come. In that world God must deal with men, considered simply as individuals. Further, it seems evidently proper that communities as well as individuals should have a time of trial and probation allowed them; that if the first generation prove sinful, the community should not be immediately destroyed, but that the punishment should be suspended, till it be seen whether the nation will prove incorrigible, or whether some succeeding generation will not repent of the national sins, and thus avert national judgments. Now it is evident that if God thus waits upon nations, as He does upon individuals, and allows them a season of probation, a space for repentance, He cannot destroy them until many generations of sinners are laid in their graves. Besides, by thus suspending the rod or the sword over a nation, He presents to it powerful inducements to reform. He appeals to parental feelings, to men's affection for their posterity, and endeavours to deter them from sin by the assurance that their posterity will suffer for it.

(E. Payson, D. D.)

     5531   skill
     7459   tabernacle, in OT
     8437   giving, of talents

Exodus 35:10-11

     7474   Tent of Meeting

Exodus 35:10-12

     7306   ark of the covenant

Exodus 35:10-13

     4418   bread

Exodus 35:10-17

     7344   curtain

Appendix xvii. The Ordinances and Law of the Sabbath as Laid Down in the Mishnah and the Jerusalem Talmud.
The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud. [6476] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given. The Mishnic tractate Sabbath stands at the head of twelve tractates which together from the second of the six sections into which the Mishnah is divided, and which …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Gifts and Talents.
"And the Spirit of the Lord came upon him."--Judges iii. 10. We now consider the Holy Spirit's work in bestowing gifts, talents, and abilities upon artisans and professional men. Scripture declares that the special animation and qualification of persons for work assigned to them by God proceed from the Holy Spirit. The construction of the tabernacle required capable workmen, skilful carpenters, goldsmiths, and silversmiths, and masters in the arts of weaving and embroidering. Who will furnish Moses …
Abraham Kuyper—The Work of the Holy Spirit

Early Battles
Six months of joyous service amongst the Welsh miners was cut short by a telegram announcing to the sisters the serious illness of Mrs. Lee. Taking the news to their Divisional Commander, they were instructed to Headquarters. It was found that the illness was due to shock. The income from investments of the little estate left by Mr. Lee had dwindled; it now had disappeared altogether. Captain Lucy faced the matter with her usual practical decision. 'Mother, darling, there are two ways out. Either …
Minnie L. Carpenter—The Angel Adjutant of "Twice Born Men"

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament