and that "affinity" was his ruin. It is interesting to note that chatan, "to join in affinity",

is  translated  "to be a  son-in-law",  "to make marriages",  "father-in-law",  and

"mother-in-law", showing the closeness of the union between Jehoshaphat and Ahab.

Returning to Israel and the mixed multitude we see the failure to put into practice the

truth contained in the type of the unleavened bread.

The Corinthians, we have seen, were "called saints", and Christ had been made to

them "sanctification" as well as "redemption". They were "unleavened" in Christ, but

they had failed to realize their position.

II Cor. 7: 1, summing up the argument of II Cor. 6: 14-18 where the unequal yoke

and unholy fellowship is seen in all its ugliness, says:--

Holiness we can neither make nor merit, but when the grace of God separates us, by

the blood of Christ (as of a lamb without blemish and without spot) from sin and death

with its bondage and its bitterness that are worse than those of Egypt, then "our

reasonable service" must include this heart and life separation, the absence of which

worked such disaster in the spiritual experience of Israel, of Solomon, of Jehoshaphat and

of the Corinthians. This is "perfecting holiness".

As one reads the book of Exodus, especially that part which deals with Pharaoh's

opposition, the interplay of human fear and cupidity, of Divine forbearance and

judgment, the long period of Israel's bondage, or the policy of the new king that knew not

Joseph, all seem to move so naturally, cause and effect is so obvious, that the sovereign

will and purpose of God is not apparent on the surface. Yet through all the years of

Israel's changing fortunes, whether the inhuman hatred of Joseph's brethren, the famine

that forced Jacob into Egypt, the dreams of Pharaoh, or the change of dynasty, God's

great purpose was unfolding, and neither the premature advent of Moses, nor the

obstinacy of Pharaoh altered the prearranged plan by so much as one day:--