Separation

by G. Prasher | Category: General | Dec 1943

In this article we desire to draw attention to the subject of separation as illustrated by God's working for and through the sons of Israel about the time of their redemption from Egypt.

Firstly, however, we note how that God called His servant Abraham to walk a separated path, and this was in reality the commencement of a great work which was to be continued until a holy nation was set apart for divine service.

In connection with Abraham we should note God's call as follows :-" Get thee out ... and come into the land which I shall shew thee" (Acts 7. 8). We believe that herein we find a dual thought which is ever present in the call of God to men,

namely, there is something that must be left, and there is a thing into which God brings.

In Abraham's case he must leave Mesopotamia, and he must enter the land of promise. The message of2 Corinthians 6.17, 18, "Come ye out ... and I will receive you (in)" (eisdexomai, to receive in) agrees with this.

In that land Abraham begat Isaac, and Isaac Jacob, and Jacob Benjamin; the other sons of Jacob were begotten in Haran.

Later, at the invitation of Joseph (Genesis 45. 9), and unto the ultimate fulfilment of the word to Abram in Genesis 15. 18, Jacob and all his kindred went down into Egypt. This migration was clearly in keeping with divine purpose. When there arose a new king over Egypt, who knew not Joseph, he set over the children of Israel "taskmasters to afflict them with their burdens," and prevent them from multiplying (Exodus 1. 8-22).. But the time of the promise had drawn near, and God's people must be liberated in agreement with His purpose "to bring them up out of that land unto a good land and a large" (Exodus 3.8).

So an encouraging message reached the ears of Israel the while they groaned beneath the most fierce tyranny of Pharaoh "I am Jehovah, and I will bring you out ... and I will bring you in ..." (Exodus 6.6, 8), but anguish of spirit and cruel bondage caused them not to hearken unto Moses.

Pharaoh's attitude to Jehovah is one of stubborn defiance.

"Fools because of their transgression, and because of their iniquities, are afflicted" (Psalm 107. 17), and so the folly of Pharaoh resulted in affliction both for him and for his people. He protested his lack of knowledge of Jehovah; he boasted his power to retain Israel in his grasp; and he indignantly styled the pure words of God as lying words (Exodus 5.9).

Signs and wonders were ignored for a time, but when the plague of flies corrupted the land of Egypt, while in Goshen where Israel dwelt there were no swarms, the haughty monarch was forced to make a concession-" Go ye, sacrifice to your God in the land" (8.25). This was the land of Egypt; but God's call was t6 the wilderness, which involved separation. " We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as He shall command us," was the reply of Jehovah's servants. There could be no altar in the land of Egypt. When Abraham went down there he had no altar at which to worship, and likewise his posterity.

Next an offer is made as follows: "I will let you go only ye shall not go very far away" (8.28). The adversary is always opposed to the separation of God's people. Someone said to us recently, "Separation is a fallacy." Pharaoh did not believe in it.. It was foolishness in his eyes to go so far. Many to-day would be pleased. were God's people to be content with just a little less than God requires. It is our seeking to get out from what is evil, and get into that which is according to the mind and will of God that creates such a stumbling-block to many. But if we are to please. God, and do His will which is perfect, then we must not occupy any halfway house, we must get to the place of His habitation-to the house of God.

Fearful plagues which spoiled Egypt followed further refusals to let Israel go, and another concession is offered by the wrangling monarch. This time it is, "Go now ye that are men" (10.11). His purpose was to retain the young ones in his grasp. Did he think the elder people would come back to their young folks? Or had he the morrow in view? for the young of to-day are the men and women of to-morrow. Maybe he had both before his mind. With God's servants, however, there could be no compromise. Nothing less than God's requirements would suffice. "And they were driven out from Pharaoh's presence."

Locusts, followed by darkness, find the enemy again willing to barter. This time he has. but a simple reservation: "Only let your flocks and your herds be stayed" (10.24). Seeing Pharaoh has come so far, have Moses and Aaron any " give-and-take" spirit to manifest? Will they not just come down .a little to meet the one who is seeking to meet them? No, a thousand times no. Where God has spoken there can be no yielding to accommodate the wishes of men. "Our cattle also shall go with us: there shall not an hoof be left behind; for thereof must we take to serve the Lord our God; and we know not with what we must serve the LORD, until we come thither" (10.26).

Let us note well the force of this statement, for if we can find where and when they were instructed as to what God required in offerings and sacrifices, we shall discern the position which God's call to separation brought them into. This is revealed most clearly in Leviticus chapters 1-6. There the LORD unfolds His mind, and instructs His people in regard to what and how and where to offer'. He was speaking out of the tent of meeting, His house. It follows therefore that the place to which He called them from the darkness of Egypt was His own dwelling.

So it is in our day and time. God calls His own from the world, and would have them separated unto Himself within His spiritual House. This is not the Father's house in heaven, but is a place on earth which in apostolic times consisted of the churches of God fitly framed together, and growing into a holy temple in the Lord.

But what of Pharaoh and Egypt? Another plague must fall ere the foe is brought low. Jehovah's hand was upon the firstborn of all the land of Egypt. Israel's firstborn were sheltered beneath the blood of the lamb, but there was not a house of the Egyptians where: there was not one dead. Amidst the cry of Egypt's agony Pharaoh rose up in the night. No longer has he a reservation, but rather is glad to send Israel out of his land.

Redemption by blood in Egypt was the starting point for Israel as they went forth to serve the LORD. Their separation was effected by the waters of the Red Sea, and their further sanctification was secured by the blood of sprinkling when they received the fiery law from God, and His house was formed and erected in the desert.

We long that many more may be led out, and led into the place of God's choice, and we pray:

"Light and repentance give

Those who are unaware,

Dark error binds their feet

In Satan's subtle snare;

Unfold the way of unity,

Show them the one Community."

G. Prasher | Dec 1943
General