General Conference Bulletin, vol. 2

SPIRITUAL EGYPT.—NO. 4

A. T. JONES

(Friday Evening, March 5, 1897.)

IT slipped my mind to mention in the previous lesson that the history that I sketched is all in “Empires of the Bible.” From page 77 onward to page 150, you have the history of Egypt, and the ground that was covered in the sketch that I gave last night. GCB January 1, 1897, page 26.24

The text for to-night is Revelation 11:8. GCB January 1, 1897, page 26.25

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. GCB January 1, 1897, page 27.1

I have read this verse for the one single purpose that you may see that there is such a thing as spiritual Egypt, and that the word of God reveals that which is “spiritually called Egypt.” GCB January 1, 1897, page 27.2

Spiritual Egypt is indeed the literal Egypt, because spiritual things are the most literal of all things. There is, as there always has been, a physical Egypt over there in northern Africa, through which the river Nile flows; but that is not the literal Egypt; the literal Egypt is spiritual Egypt. GCB January 1, 1897, page 27.3

Turning now to the lessons last night on the deliverance of Israel from Egypt, we will follow their course again from the point where the song of Moses was sung. When they had crossed the Red Sea on dry ground, between the walls of ice, and stood on the shore triumphant in the destruction of the Egyptians, who, essaying to follow their course, were drowned, they were delivered bodily, physically, from physical Egypt; but there was a deeper Egypt than that, from which they were not yet delivered. GCB January 1, 1897, page 27.4

You know that step by step in their experience, their hearts were in Egypt; and when anything occurred that disappointed them, they exclaimed, Let us go back to Egypt! When they had reached the borders of Canaan, and the Lord wanted them to go in, they exclaimed, “Let us make us a captain and go back to Egypt!” Where were their hearts then?—In Egypt. The first thing in their thoughts was always Egypt. GCB January 1, 1897, page 27.5

As they stood at Mount Sinai, after they had heard the voice of the Lord, waiting for Moses to return from the top of the mount with the law of God, they made themselves an idol and worshiped it; and what idol was it?—The calf of Egypt. Then, after they had listened to the voice of the Lord from the top of Sinai, proclaiming the word of his law, and heard the voice of the trumpet sounding louder and louder, and saw the top of the mount altogether on a smoke—after all this, you can see plainly that Egypt was so largely in their hearts that they turned to the idolatry of Egypt rather than wait until Moses returned from the top of Sinai with the message of God. And when they had been turned back from the borders of the land, and were obliged to wander in the wilderness, you can see that it was because of this very Egyptian bondage that held them, and from which they were not free. You note that when the Lord was feeding them daily with bread from heaven,—angel’s food,—they were so far from him and so entirely wrapped up in Egypt, that they said. O that we were back in Egypt where we had leeks and onions and garlic! GCB January 1, 1897, page 27.6

I need not cite you to another instance; this is enough to call your attention to the fact that Israel were not completely out of Egypt when they stood on the shore of the Red Sea and sang the song of Moses. Bodily they were out of Egypt, but spiritually they were not. They were delivered from Egyptian bondage of the body, but they were bound by Egyptian spiritual bondage; and the trouble is they never did get out of Egyptian bondage. They died in Egyptian bondage. When the Lord spoke his law from Sinai, Moses said to them that it was that they should sin not. Now read again Hebrews 11:25, “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” But we saw in our other lesson that the pleasures of sin there referred to were but the pleasures of Egypt. Moses being heir to the throne of Egypt, all the wealth of Egypt, all the glory of Egypt, and all the power of Egypt were ready to fall into his hands, as he needed simply to step upon the throne and enjoy it. These were the pleasures of Egypt; but the record says they were the pleasures of sin. Then what is spiritual bondage of Egypt? and what is spiritual Egypt?—The bondage of sin. GCB January 1, 1897, page 27.7

There is another way we can reach this, merely by a sketch. God called Abram, you remember, out of Chaldea into a land that he would show him. He had not yet given him the land; there was a famine in the land where he was, and he went down into Egypt, and there Sarai obtained an Egyptian maid by the name of Hagar. God promised Abram that his seed should be as the stars of heaven. Through unbelief, the promise was not fulfilled as soon as they expected, and Sarai said to Abram, The Lord hath restrained me from bearing; the promise has not been fulfilled; here is my Egyptian maid; take her, and peradventure the Lord will give us seed by her. That was done; Ishmael was born; and the 997 Lord said to Abram that Sarai should have a child indeed, should bear a son, and they should call his name Isaac. And Abram said in response to that, “O that Ishmael might live before thee!” GCB January 1, 1897, page 27.8

That Egyptian maid was a bondwoman; and her son was a bondson, a bond-servant. Now, when Abram said, “O that Ishmael might live before thee,” he was praying that Ishmael might be counted by God as the promised seed through whom deliverance and freedom should come to the sons of men and all the children of God. But could freedom come to any person through a bondman? Abram was himself free. He must be redeemed by the promised seed. If now his son, being a bondson, should be accepted as the promised seed, Abram himself would be brought into bondage, instead of being delivered from bondage. And all who would become subject to Ishmael would also be brought into bondage. But what bondage?—The bondage of sin. But his mother was an Egyptian bondwoman. And Ishmael being a bondson, it was Egyptian bondage. Don’t you see, then, that there was Egyptian bondage—a spiritual Egypt—in the family of Abram? GCB January 1, 1897, page 27.9

Turn to Galatians, and we shall see plainly that the Lord brings out that point. You remember the passage in Galatians 4:22-24:— GCB January 1, 1897, page 28.1

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh: but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. GCB January 1, 1897, page 28.2

This, you see, points right back to the family of Abram, and to Hagar, the Egyptian. That covenant, he says, gendereth to bondage, which is Hagar. Hagar, in the family of Abram, represents, in the allegory, the covenant from Sinai. That covenant gendered to bondage. Hagar was an Egyptian. Then what bondage is represented in the covenant at Sinai?—Egyptian bondage. But it was spiritual bondage. Therefore there was then a spiritual Egypt. Read verses 25, 26:— GCB January 1, 1897, page 28.3

For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. GCB January 1, 1897, page 28.4

So when Abram said, “O that Ishmael might live, before thee,” he asked that a bond-servant should be accepted as the promised seed. He asked that God, and all mankind, and the whole universe should go into Egyptian bondage in spiritual Egypt. Egypt is the symbol of darkness, and also the symbol of sin, as we have seen. Sin also is darkness itself. Egypt, then, representing sin and darkness, it is plain that sin and darkness is spiritual Egypt. GCB January 1, 1897, page 28.5

The Lord could never accept a bond-servant as the promised seed. So the Lord answered Abraham with these words:— GCB January 1, 1897, page 28.6

Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac; and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. GCB January 1, 1897, page 28.7

Isaac was the promised seed. And just think! Isaac never was in Egypt. You remember that. There was a famine in Egypt, and he started to go there, but the Lord said to him, Do not go into Egypt. Abraham was in Egypt; Sarah was in Egypt; Israel was in Egypt, but Isaac never was in Egypt. He was the child of promise, born of the spirit, from the beginning. Again we read:— GCB January 1, 1897, page 28.8

Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory; for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. GCB January 1, 1897, page 28.9

And who are we?—“If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Isaac was the child of Abraham.—the child of the promise. And when we become Abraham’s seed by faith in Christ, delivered from the bondage of sin,—from spiritual Egypt,—we are as Isaac was; and he never was in Egypt. GCB January 1, 1897, page 28.10

Thus you see that Egyptian bondage and Christian freedom were in the family of Abraham. Ishmael was born after the flesh, and represented Egyptian bondage. Isaac was born after the Spirit, and represented the children of God by faith of Jesus. GCB January 1, 1897, page 28.11

Joseph was born, and in his youth went out to see his brethren, and the Ishmaelites came along and bought Joseph and carried him down into Egypt and, sold him there. And afterward the house of Jacob went down into Egypt, and finally were delivered from Egyptian bondage. This is enough to enable you to see their whole course, from the call of Abraham up to the time when they reached the borders of the promised land. You see that there was a spiritual Egypt as well as a physical one; and that when the people were delivered physically from Egypt, there was a deeper Egypt from which they must be delivered if they would be the children of God. GCB January 1, 1897, page 28.12

Now I read the passage that I referred to last night. It is in Great Controversy, Vol. 4, page 457, of this large edition:— GCB January 1, 1897, page 28.13

The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led this people in the Advent movement, even as he led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. GCB January 1, 1897, page 28.14

Then, in the great disappointment of the Advent people, where in the history of Israel did they stand? GCB January 1, 1897, page 28.15

(Voices) At the Red Sea. GCB January 1, 1897, page 28.16

God wanted Israel at that time, as we read last night, to go right straight through into the land he had promised to Abraham—to his holy habitation, the place he had made for himself to dwell in; in his inheritance; in the sanctuary that his hands had established. And it was only eleven days’ journey from Egypt to that land. But it took them forty years. And only four of those who started ever got there. GCB January 1, 1897, page 28.17

(Voice) Four, or two? GCB January 1, 1897, page 28.18

Four. Didn’t you know there were four? There were Caleb and Joshua, and the two priests, the sons of Aaron—Eleazar and Ithamar. Of course it is always spoken of as two,—Caleb and Joshua,—but the two priests went in also. GCB January 1, 1897, page 29.1

(Voice) They may not have been twenty years of age. GCB January 1, 1897, page 29.2

Yes; they were thirty; for they were anointed to the office of the priesthood. So, then, at the great disappointment, the Advent people stood, as it were, at the Red Sea. GCB January 1, 1897, page 29.3

Had they still trusted to the guiding Hand that had been with them in their past experience, they would have seen the salvation of God. If all who had labored unitedly in the work in 1844 had received the third angel’s message, and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of his people. GCB January 1, 1897, page 29.4

When? GCB January 1, 1897, page 29.5

(Voices) Years ago. GCB January 1, 1897, page 29.6

Where, then, have that people been since the disappointment? GCB January 1, 1897, page 29.7

(Voices) In the wilderness. GCB January 1, 1897, page 29.8

As verily as Israel was before. But why were Israel of old kept in the wilderness?—Because of unbelief. They didn’t see what the Lord had for them. And the reason they did not see, was because they did not believe God. If they had believed God, they would have seen what they did not see. And that is the trouble with this people here. We have not believed the things that were said to Israel of old. They are said to us as well as to them. Precisely the same gospel is preached to us as was preached to them. GCB January 1, 1897, page 29.9

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest. GCB January 1, 1897, page 29.10

So then, what kept them out of the land is precisely what is keeping us out of the land. And, as I said last night, we have no business here at all by right, because we ought not to be in the world. As Israel had no business at all in the wilderness forty years, so we have no more business being here in this wilderness. Listen:— GCB January 1, 1897, page 29.11

It was not the will of God that Israel should wander forty years in the wilderness; he desired to lead them directly to the land of Canaan, and establish them there, a holy, happy people. But “they could not enter in because of unbelief.” Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the promised land. In like manner, it was not the will of God that the coming of Christ should be so long delayed, and his people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which he had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays his coming, that sinners may have an opportunity to hear the warning, and find in him a shelter before the wrath of God shall be poured out. GCB January 1, 1897, page 29.12

It was not the will of God that the coming of Christ should be so long delayed, and his people remain so many years in this world of sin and sorrow, Ah, we are responsible for that. Is not that so? Where does the responsibility lie? In what thing are we guilty?—Unbelief. But what was in the hearts of Israel that caused their unbelief?—Egypt, Egypt, Egypt. What, then, has been in the hearts of these people that has caused this unbelief and this holding back from God?—Egypt, as certainly as Egypt ever did over yonder. Spiritually that which is Egypt—the world, idolatry, darkness, which is unbelief. The word “unbelief” expresses it all. You know that the very word “Egypt” is a symbol of darkness. GCB January 1, 1897, page 29.13

Look again at this passage? GCB January 1, 1897, page 29.14

If all who had labored unitedly in the work in 1844 had received the third angel’s message and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. GCB January 1, 1897, page 29.15

As the Lord wrought mightily with their efforts in the beginning of the work, what is the reason of the lack?—Lack of the Holy Spirit. The only lack is the power of the Holy Spirit. That is what gives us the power, and what works the mighty works. It is the Holy Ghost; and if that had been received, “a flood of light would have been shed upon the world.” GCB January 1, 1897, page 29.16

This is what is stated in Revelation, the eighteenth chapter; “Another angel came down from heaven, having great power; and the earth was lightened with his glory.” That is precisely the same that is pointed out here. What keeps back that flood of light? Has that flood of light been waiting to burst forth upon the world, ever since that time?—Yes. What has kept it back after 1844?—Unbelief. What has kept it back since?—Unbelief. Is it not time, then, that we found deliverance from Egyptian bondage? O think of it! The message would have been proclaimed in the power of the Holy Spirit; the Lord would have wrought mightily with their efforts; a flood of light would have been shed upon the world; years ago the inhabitants of the world would have been warned, the closing work completed, and Christ would have come for the redemption of his people! O let us then no longer delay! Why shall we not have deliverance from Egypt, and from all that is implied in the word,—spiritual Egypt? Let the Holy Ghost be given and bring that mighty power to work for sinners; that that flood of light may lighten the world; that the world may be warned; that Christ may come; that we may be redeemed from this world of sin and sorrow. GCB January 1, 1897, page 29.17

Now you see the situation so far. Egyptian darkness and bondage has been upon us all these years, as certainly as it was upon Israel after they had crossed the Red Sea, and while they were in the wilderness. And God has offered to feed this people also with bread from heaven—bread that he can approve, bread that he can give to them that will bring about such a condition that he can bless them with every spiritual blessing. But here so many even yet say, O, our soul loatheth this light bread. Let us go back to Egypt where we can have onions and leeks and garlics. If that is health reform, I don’t want any of it. Where have we been? Shall we allow the Lord to feed us? Shall we accept the bill of fare from God? Or shall we long for the leeks and onions and garlics, and the flesh-pots of Egypt? That is the question? GCB January 1, 1897, page 30.1

You have agreed now that that is the situation, that Egyptian bondage is the cause of all this, and that unbelief is the cause of the Egyptian bondage. You have agreed that we need not now, as the others needed not, to wait longer to be delivered from Egyptian bondage. Now we will study a moment, how that deliverance shall be; and the key of it is in these words: “Here are they that keep the commandments of God and the faith of Jesus.” GCB January 1, 1897, page 30.2

Let us turn to the commandments of God, and look at them a moment, in the twentieth of Exodus. If any further evidence was wanted that we are yet under the influence of Egyptian bondage, certainly this thing is the cap-sheaf that fixes the evidence. Till very lately, you and I never saw a copy of the ten commandments, issued by the Seventh-day Adventists, that had all the ten commandments in it. I never did until very lately. And yet we have talked about keeping the commandments; we have preached to other people about the commandments; we have pointed out how Rome has changed the commandments and left out the fourth and divided the tenth, while all the time we ourselves, from our published copies of the commandments, or the ones that we bought that somebody else had published, have left out a part of the commandments ourselves. GCB January 1, 1897, page 30.3

God spoke his law from heaven. Did he speak more than belongs with the commandments? Did he speak too much? Did he speak more than was needed?—No; for it was perfect, and there was nothing to be added when he ceased speaking. Well then, as there was nothing to be added when he ceased speaking did he begin before he needed to? As there was nothing to be added when he ceased speaking is there something before he began to speak directly to us for our good? In other words, did he speak a word too much or a word too little?—No! no! no! GCB January 1, 1897, page 30.4

Let us see, then, what he said. Here it is: “And God spake all these words, saying, ... Thou shalt have no other Gods before me.” Is that where he begins? Does he begin speaking with, “Thou shalt have no other gods before me?—No. Have you begun there? You know you have. Well, if God did not begin there, and you and I do begin there, don’t we leave oath something that he said, that is essential for our good, too? Where did he begin? Read it. “And God spake all these words, saying, I am the Lord thy God. which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.” GCB January 1, 1897, page 30.5

Don’t you see that we have left out the very thing that shows deliverance from Egyptian bondage? And why have we left it out? O, because we have considered that we have not been delivered from Egypt,—and that is so. We have considered that we never were brought out of the land of Egypt,—and by our unbelief that is so. We have thought, “We were never in bondage to any man.” But we were. We were in bondage to ourselves, to the power of sin—to spiritual Egypt. But there is deliverance from Egyptian bondage tonight, and God calls you and me to this deliverance from Egyptian bondage. And he says to you and me to-night, with a voice thundering as it did from Sinai, with the salvation of Jesus Christ in it, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” Will you come out? Will you allow that he has delivered you from the land of Egypt? from the house of bondage? If not why not? GCB January 1, 1897, page 30.6

Our enemies are throwing it at us,—O, those commandments are not for me. I never was brought out from Egypt. The enemies of the law of God, the enemies of the salvation of God, cast that at you. They have said it to me—to all of us—that that law is not binding on anybody but the Jews, because nobody was ever delivered from Egyptian bondage but the Jews. They say, O, you need not preach that to me, I never was brought from Egypt. That is true enough, of course; but that is no credit to them. You and I are to stand up like those that are redeemed from Egyptian bondage, and answer that thing with, Thank the Lord, I have been brought out of Egypt; and, my poor brother unless you are delivered from Egypt, you will perish in the corruption of Egypt. GCB January 1, 1897, page 30.7

Of course no one can keep that law while he is in Egypt. They could not do it. God delivered them from Egypt that they might keep the law. To be in Egypt is to be in sin, and no man can keep the law of God in sin; for sin itself is the transgression of the law. Of course you can’t keep the commandments while you are in Egypt. You can’t; I can’t. But let the Lord deliver us, and then we can keep the commandments, and not until then. The Lord knew that well enough; therefore, when he wanted Pharaoh to let the children of Israel go, he said, “Let my people go, that they may serve me.” Of course they could not serve God in Egypt. He wanted them delivered, not only bodily, but spiritually. And then, when he would give them his law to keep, the first thing that he says to them is, “I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage,” so that they might keep it. GCB January 1, 1897, page 30.8

What kind of law is this anyhow?—A spiritual law. “We know that the law is spiritual.” What Egypt is it, then, in the first verse of the law?—It is spiritual Egypt. “The law is spiritual.” The Egypt, then, named in the law is spiritual Egypt, and it means to you and me deliverance from spiritual Egypt, which is deliverance from the bondage of sin. GCB January 1, 1897, page 31.1

S. H. Lane.—You think they were spiritually out of Egypt for a while? GCB January 1, 1897, page 31.2

It is hard to say. Moses was always, of course; Caleb always was; Joshua always was. GCB January 1, 1897, page 31.3

E. J. Waggoner.—The seventy elders saw God. GCB January 1, 1897, page 31.4

Yes; they saw God. It is hard to tell, though, about the people being out of Egypt. Moses always was. Even while he was in physical Egypt, he was spiritually out of it. Caleb and Joshua were always spiritually out of Egypt. In the triumphant song at the Red Sea, the whole denomination, I have thought, were spiritually out of Egypt, if they had held fast to that. As the Lord said, “O that my people had harkened unto my voice and walked in my laws, then I would have speedily subdued their enemies under them.” But when their faith was tried, in the very first step they took, when they were at Marah, where there was bitter water, they threw their faith away, and wished they were back in Egypt again. When we come to a bitter experience, shall we take it as an evidence that the Lord has forsaken us?—No; thank the Lord that that bitter experience is for our good, and God is able to turn the bitter into sweet. GCB January 1, 1897, page 31.5

(Voice) Pardon me, Brother Jones, but here is a verse—the twenty-seventh verse of the eleventh chapter of Hebrews—which shows that Moses did turn away from Egypt right there in Egypt. GCB January 1, 1897, page 31.6

Assuredly. So that while bodily in Egypt, he was spiritually out of Egypt. GCB January 1, 1897, page 31.7

E. J. Waggoner.—The ransomed of the Lord shall come with singing into Zion. GCB January 1, 1897, page 31.8

Yes: and if they had kept on singing the song of Moses, and in the faith with which they sung it then, they would have gone on singing into the land. And that is what God wants us to keep in our minds. He wants us to put our hearts over in that good land; and then, our hearts being there, the longing of our lives will be there. And then God can soon fill our lives with the joy of that blessed land. And that is, God with us. GCB January 1, 1897, page 31.9

You know well enough that even now, instead of the heart being over in that land, it is here in this land. To some of our own folks, to ask a person to separate from this country seems like treason. To ask a person to separate from this country, and go over into that land, and let the offices and politics of this nation alone, seems to them almost like an imposition. That people are in Egypt, but God has called them out of Egypt, to set their hearts upon the better country, place all their affections there, and work for that country with every energy of their being; so that the streams of joy and glory from that land may flow into their hearts; so that all the world and all the universe may know that God is their God of a truth. When that is done, it will take but a short time for the work to be accomplished, and the Lord to come. GCB January 1, 1897, page 31.10

When the children of Israel were at the Red Sea, the power of God there manifested, astonished the nations, insomuch that when the spies went into the land, Rahab said: The fear and the dread of you is upon all the land, because we have heard what God has done for you, and the hearts of the people are melted. That is true. Another thought as to spiritual Egypt: It is written of Jesus, “Out of Egypt have I called my son.” Why is that written about Jesus? Why did Jesus go into Egypt? Why was he taken into Egypt? He could have escaped the slaughter of the children that were slain in Bethlehem, by going a short distance away from that place, and would not have had to go nearly so far as to Egypt. All of the little children in Palestine were not slain when the decree of Herod went forth. It was only Bethlehem, and its coasts, and its suburbs. Bethlehem was only six miles from Jerusalem, and the children in Jerusalem were not slain; so the Lord could have escaped if he had been taken ten or twelve miles away. GCB January 1, 1897, page 31.11

Then why was he taken into Egypt?—O that it might be fulfilled that was written, “Out of Egypt have I called my son.” He was ourselves; yourself and myself. He was ourselves; and as God met his people in Egypt and led them out, so our Saviour came to where we are, and was as we are, and was called out of Egypt, thus showing that whoever would be as he is, must likewise come out of Egypt. He was the Son of God, and was called out of Egypt, thus showing that all who will be sons of God must also come out of Egypt; for it is written of all as of him, “Out of Egypt have I called my son.” Are you a son of God? “Out of Egypt have I called my son.” GCB January 1, 1897, page 31.12

A little while ago we saw that we must be brought out of Egypt, in order to keep the commandments of God. Now we see that in order to follow Jesus, we must be called out of Egypt. To keep the commandments of God, demands that we be brought out of Egypt; faith in Jesus demands likewise that we be brought out of Egypt. And both these are expressed in Revelation 14:12: “Here are they that keep the commandments of God, and the faith of Jesus.” GCB January 1, 1897, page 31.13

Thus you see that from beginning to end there is a spiritual Egypt; and the whole plan of salvation is simply deliverance from Egyptian bondage by the power of God; it is being called out of Egypt into the glorious liberty of the sons of God. Shall we then come out of Egypt, that we may serve the Lord indeed? Shall we have it so that we may in truth keep the commandments of God and the faith of Jesus? What shall we do? Shall we go away from this Conference in Egypt? Shall we remain at this Conference and remain in Egypt? O shall we not be delivered wholly from Egypt and all that is implied in the word? GCB January 1, 1897, page 32.1

Deliverance is free for us, it is given to us. O then, let every heart be opened, every soul be turned to God, and seek him by confession of sin, that we may be delivered from darkness; and thus that we may, before the Conference closes, be delivered into the glorious light and liberty of the sons of God; for, “Out of Egypt have I called my son.” That is what he waits for. Shall we keep him waiting? And when that comes, this word will be fulfilled; the third angel’s message will be proclaimed in the power of the Holy Spirit; the Lord will work mightily with our efforts; a flood of light will be shed upon the world; soon the inhabitants of the world will be warned; the closing work will be completed; and Christ will come for the redemption of his people. O, we are nearer to the time when God will deliver us than we have ever dreamed, I am thinking. God’s deliverance is so near to us! Shall we walk into the land! Israel failed because they did not believe. They did not see wondrous things in his promises. Those promises are now for us. They are to be as real to you and me as they were to him when he gave them to Israel, to whom they were not real. GCB January 1, 1897, page 32.2

You know it is written:— GCB January 1, 1897, page 32.3

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast. and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God. GCB January 1, 1897, page 32.4

Ah, but the song of Moses, the servant of God, was the song of deliverance from Egyptian bondage; and those that get the victory over the beast and his name and his image and the number of his name,—from what are they delivered?—They are delivered from Egyptian bondage, as surely as was Moses. And they sing the song of Moses, because they. too, are delivered from Egyptian bondage. The Bible is full of it. Spiritually we have been in Egypt, and O, may God deliver us out of it. Then shall we sing this song unto the Lord:— GCB January 1, 1897, page 32.5

I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him a habitation. GCB January 1, 1897, page 32.6

Will you? will you? I will dwell in them, and walk in them; they shall be my people, and I will be their God. GCB January 1, 1897, page 32.7

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. GCB January 1, 1897, page 32.8

But, “Out of Egypt have I called my son.” GCB January 1, 1897, page 32.9

[He is] my father’s God, and I will exalt him. The Lord is a man of war: the Lord is his name. Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red Sea. The depths have covered them: they sank into the bottom as a stone. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. And with the blast of thy nostrils the waters were gathered together, the floods stood upright as a heap, and the depths were congealed in the heart of the sea. The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Who is like unto thee, O Lord, among the gods? who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Thou stretchest out thy right hand, the earth swallowed them. Thou in thy mercy hast led forth the people which thou hast redeemed. GCB January 1, 1897, page 32.10

That is what it says: “Thou hast led forth the people which thou hast redeemed.” Has he redeemed you? Redeemed from what?—Redeemed from sin. And sin is spiritual Egypt. GCB January 1, 1897, page 32.11

Thou hast guided them in thy strength unto thy holy habitation. [Let him.] The people shall hear, and be afraid. GCB January 1, 1897, page 32.12

The time has come to sing the song of Moses. Shall we sing it? But we shall not sing it in Egypt. You cannot sing it if you are in Egypt, because they could not sing it until they were delivered out of Egypt. GCB January 1, 1897, page 32.13

The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed: the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased. Thou shalt bring them in. GCB January 1, 1897, page 32.14

Who shall he bring in? What do you say? Who shall the Lord bring into his habitation? You? Are you out of Egypt? “Out of Egypt have I called my son.” Thou shalt “plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in.” Then we will dwell there with the Lord, and so shall we ever be with the Lord. GCB January 1, 1897, page 32.15

In the sanctuary. O Lord, which thy hands have established. The Lord shall reign for ever and ever. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea. and the Lord brought again the waters of the sea upon them: but the children of Israel went on dry land in the midst of the sea. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. GCB January 1, 1897, page 33.1

“Out of Egypt have I called you,” saith the Lord, and out of Egypt we have come. Now he says, I am your God, and you are my people. “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage;” and, “Out of Egypt have I called my son.” And this is what it means to-day when it says: Here are they, here are they “HERE ARE THEY which keep the commandments of God, and the faith of Jesus.” GCB January 1, 1897, page 33.2

Congregation sings:—
Redeemed! how I love to proclaim it!
Redeemed by the blood of the Lamb;
Redeemed through his infinite mercy,
His child, and forever, I am. GCB January 1, 1897, page 33.3