Jehovah tells Moses, as the representative of Israel, that these glorious Divine actions in Egypt are to be matters of careful instruction in after ages. Each parent is to speak of them to his children, and each grandparent to his grandchildren. And is there not something particularly suggestive in this expression, "thy son's son"? It brings before us the aged Israelite, his own part in the toil and strife of the world accomplished, his strength exhausted, the scene of his occupations left to a younger generation, and he himself quietly waiting for the close. How is he to occupy his time? Not in utter idleness, for that is good for no man, however long and hard he may have worked. Some part of his thoughts, it may be hoped, goes out in anticipations of the full and unmixed eternity now so near; but some part also will go backward into time, not without pensive and painful interest. He looks from the eminence he has attained, and two generations are behind him, his children and his children's children. His own children are busy. The world is with them constantly, and its demands are very pressing. They hardly see their offspring from Monday morning till Saturday night. It is only too easy for a man to get so absorbed in seeking the good of strangers, as to have no time for his own household. The following extract from the biography of Wilberforce bears in a very instructive way on this point. "It is said that his children seldom got a quiet minute with him during the sitting of Parliament. So long as they were infants he had not time to seek amusement from them. Even whilst they were of this age, it made a deep impression on his mind when, one of them beginning to cry as he took him up, the nurse said naturally, by way of explanation, 'He always is afraid of strangers.'" And if this danger of distance between him and his children came to a man like Wilberforce, we may be sure that it comes to thousands who are less sensitive and conscientious than he was. What a field of usefulness, then, is here indicated for a grandfather! In his retirement, and out of his long experience, he may speak of principles the soundness of which he has amply established, and errors which he has had painfully to correct; he may point to a rich harvest gathered from good seed he has been able to sow. Thus the grandfather finds opportunities for useful instruction which the father, alas! may not even seek. Of such it may be truly said, "They shall bring forth fruit in old age" (Psalm 92:14). Notice here two points: -

I. IT IS WELL FOR THE YOUNGER TO LOOK FORWARD WITH CONCERN TO THE OCCUPATIONS OF A POSSIBLE OLD AGE. The very fact that life is uncertain dictates the prudence of a consideration like this. Life may be shorter than we expect it to be, but it may also be longer. We must not reckon on old age, but that is no reason why we should not prepare for it. Boys and girls can hardly be expected to look so far ahead; but those who have come to manhood and womanhood and some exercise of reflective power, may well ask the question, "How shall I occupy old age if it comes?" And surely it is much to remember that if each stage in life is occupied as it ought to be, then this very fidelity and carefulness will help to provide congenial occupation for the last stage of all. Who would wish to spend the closing years of life in such stupor and lethargy as come over only too many, when there are sources of interest and usefulness such as Jehovah indicates to Moses here? Old age might be a brighter and more profitable scene than it usually is. Who can tell, indeed, whether much of the physical prostration, pain, and sensitive decay, which belong to the aged and tend to shut them out from the world, might not be spared, if there were but a wiser life in earlier years, a life spent in obedience to the laws which God has given for life Many of the most important of these laws we either misunderstand or ignore altogether. Old age is a season into which we should not drift, but advance with a calm consideration of what we may be able to do in it, for the glory of God and the good of men. If we live to be old, what are our reminiscences to be? You who are on the climbing side of life, ask yourselves what sort of life you are making, what chapters of autobiography you may hereafter be able to write. Can anything be sadder than some autobiographies and reminiscences? There are such books, sad with expressed sadness, where the vanity of life is confessed and bewailed on every page. But there are other books, far sadder even than the former sort, just because of the very satisfaction with life which they contain. The men who have written them seem to look back in much the same spirit as once they looked forward. They looked forward with all the eagerness and enjoying power of youth, and they look back without having discovered how selfish, frivolous and unworthy their lives have been. At eighty they are as well pleased with their notion that man has come into this world to enjoy himself as they were at eighteen. Whether we shall live into old age is not for us to settle, nor what our state of body and circumstances may be if we do so live. But one thing at all events we may seek to avoid, namely, a state of mind in old age such as that in which Wesley tells us he found a certain old man at Okehampton. "Our landlord here informed us that he was upwards of ninety, yet had not lost either his sight, hearing, or teeth. Nor had he found that for which he was born. Indeed he did not seem to have any more thought about it than a child of six years old."

II. OBSERVE, CONCERNING WHAT THINGS IN PARTICULAR GOD WOULD HAVE THE OLD SPEAK TO THE YOUNG. Not so much concerning what they have done, but concerning what God has done for them. Every old man, however foolish, blundering and wasted his own career may have been, has this resort - that he can look back on the dealings of God. It may be that he has to think of a late repentance on his own part; it may be that he has to think a great deal more of God's mercy to him after years of utter negligence, than God's help to him through years of struggling obedience. Even so, he can magnify God most abundantly and instructively. Magnifying God is the thing which all Christians should aim at when they look back on the time covered by their own individual life, or over that long, large tract through which authentic history extends. "Tell what things I have wrought in Egypt, and my signs which I have done among them." There will never be lack of voices to celebrate the achievements of men. But what a grand occupation for the aged Christian to turn the thoughts of children to the achievements of God, such works as the overthrow of Pharaoh and the guiding into Canaan, and, above all, the work which he does in the hearts of those who believe in his Son. To look on the works of men, on all their selfishness and rivalry, to see how the success of the few involves the failure of the many - all this is very humiliating. But how glorious to speak of the works of God, to point him out in Creation, in Providence, in Redemption; and then to call on the young, all their life through, to be fellow-labourers together with him - what an occupation is here suggested for old age! The "grey-headed and very aged men" (Job 15:10) may thus do much for us. When Boaz became the nourisher of Naomi's grey hairs, Naomi took the child of Boaz and Ruth, laid it in her bosom, and became nurse unto it. And surely her nursing would include instruction, the telling of her own personal experiences to the growing Obed, full as these experiences were of things fitted to guide the youth to a good and noble manhood. A friend who called on C. M. Young, the celebrated actor, a few months before his death, reported that he gave a miserable account of himself, and wound up by saying, "Seventy-nine is telling its tale." True! Seventy-nine must tell a tale of exhausted physical energy, but the tale need not therefore be altogether doleful. Serious it must be, and not without touches of shame; but it will be the fault of the teller if it does not contain much to guide, inspire, and invigorate the young. (Job 32:9; Psalm 37:25; Titus 2:2-5; 1 Kings 12:6-8). - Y.

1. God's hasty judgments may work hasty passions in sinners, though no repentance.

2. Vengeance may make persecutors call in God's servants for help as hastily as they drove them out.

3. Double confession of sin may hypocrites make under plagues, yet not in truth.

4. Proud persecutors may be forced to confess their guilt against men as well as against God (Exodus 5:16).

5. Hypocritical oppressors may desire forgiveness of God's people under plagues, as if they would sin no more.

6. Wicked persecutors under judgment are earnest with God's servants to intercede earnestly for them.

7. It is only death which wicked sinners deprecate.

8. Hypocrites pretend upon deliverance from death, as if they would sin no more, or desire no more mercy (ver. 17).

(G. Hughes, B. D.)