as had separated themselves unto them from the filthiness of the
heathen of the land, to seek the Lord God of Israel,' ate the
passover. It may be questioned whether these latter were Israelites,
the descendants of the residue who had not been deported, but who had
fallen into idolatry during the exile, or heathens of the mixed
populations who had been settled in the vacant country. The emphasis
put on their turning to Israel and Israel's God seems to favour the
latter supposition. But in any case, the fact presents us with an
illustration of the proper effect of the presence anywhere of a
company of God's true worshippers. If we purify ourselves, and keep
the feast of the true passover with joy as well as purity, we shall
not want for outsiders who will separate themselves from the more
subtle and not less dangerous idolatries of modern life, to seek the
Lord God of Israel. If His Israel is what it ought to be, it will
attract. A bit of scrap-iron in contact with a magnet is a magnet.
They who live in touch with Him who said, 'I will draw all men unto
Me' will share His attractive power in the measure of their union with
Him.

The week after the passover feast was, according to the ritual,
observed as the feast of unleavened bread. The narrative touches
lightly on the ceremonial, and dwells in conclusion on the joy of the
worshippers and its cause. They do well to be glad whom God makes
glad. All other joy bears in it the seeds of death. It is, in one
aspect, the end of God's dealings, that we should be glad in Him. Wise
men will not regard that as a less noble end than making us pure; in
fact, the two are united. The 'blessed God' is glad in our gladness
when it is His gladness.

Notice the exulting wonder with which God's miracle of mercy is