Bane of the Goddess (The Goddess of Exodus Series Book 2)

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The heart that has found itself in the presence of God at 'the backside of the desert', has right thoughts about everything. It is raised far above the exciting influences of this world's schemes. The din and noise, the bustle and confusion of Egypt, do not fall upon the ear in that distant place. The crash in the monetary and commercial world is not heard there; the sigh of ambition is not heard there; this world's fading laurels do not tempt there; the thirst for gold is not felt there; the eye is never dimmed with lust, nor the heart swollen with pride there; human applause does not elate, nor human censure depress there.

In a word, everything is set aside save the stillness and light of the Divine presence. God's voice alone is heard, His light enjoyed, His thoughts received. This is the place to which all must go to be educated for the ministry; and there all must remain if they would succeed in the ministry" C. What strikes us as even more strange is that Moses should have to remain forty years in Midian. But God is in no hurry; nor should we be—"He who believes shall not make haste" Isaiah There is much here which every servant of God needs to ponder, particularly the younger ones. In this day it is the common custom to pitchfork new converts into Christian activities without any serious inquiry as to their fitness for such solemn and momentous duties.

If a person is "mighty in words and deeds" that is considered all that is necessary. In a place of retirement Moses spent the second forty years of his life; a place where every opportunity for communion with God was afforded. Here he was to learn the utter vanity of human resources and the need for entire dependence on God Himself.

To be much alone with God is the first requisite for every servant of His. But why is it that no details are recorded of God's dealings with His servant during this interval? Practically nothing is told us of the experiences through which he passed, the discipline of which he was the subject, the heart exercises he suffered. As in the case of the training of the prophets, John the Baptist, Paul in Arabia, this is passed over in silence. Is it because God's dealings with one of His servants are not fitted to another? Are there not some things we can learn neither by precept nor example? Certain it is that there is no uniform curriculum in the school of God.

Each servant is dealt with according to his individual needs and disciplined with a view to the particular work which God has for him to do. Horeb was the name of a mountain range; Sinai, the "mount of God" see Exodus It was in this same mount that, centuries later, the Lord met with and commissioned Elijah 1 Kings And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt" Exodus 3: Here was a wonder which all the magicians of Pharaoh could not produce.

Here was something which must baffle all the wisdom of the Egyptians. Here was a manifestation of God Himself. The Hebrew word here for "bush" occurs in only one other passage, namely, Deuteronomy This, we take it, is the meaning of "the angel of the Lord appeared unto him in a flame" here manifested in the Shekinah-glory. The "Angel of the Lord" was none other than the Lord Jesus in theophanic manifestation, for in verse 4 He is denominated "Lord" and "God.

Before Moses can be sent forth on his important mission he must first behold the ineffable glory of the Lord. To serve acceptably we must work with an eye single to God's glory, but to do this we must first gaze upon that glory. It was so here with Moses. It was thus with Isaiah Isaiah 6. It was the same in the case of the great apostle to the Gentiles Acts 9: Make no mistake fellow-laborer, a vision of the glory of God is an essential prerequisite if we are to serve Him acceptably.

Before considering the Lord's words to Moses, let us first turn aside and view the "great sight" of the Burning Bush. We are satisfied that there is much here of deep significance; may God grant us discernment to understand and appreciate. Spiritually the Burning Bush speaks of the Gospel of God's grace.

The symbol used was unique and startling. A bush burned with fire, and yet the bush in that and desert a most inflammable object was not burnt. Here was a mysterious phenomenon, but it set forth a mystery far more profound—the former natural, the latter moral. Fire in Scripture is uniformly the emblem of Divine judgment, that is, of God's holiness in active opposition against evil. The final word on the subject is, "Our God is a consuming fire" Hebrews Here, then, is the deeper mystery: How can God, who is 'a consuming fire'—burning up all that is contrary to His holy nature—reveal Himself without consuming?

Or, to put it in another form: How can He who is "of purer eyes than to behold evil and can not look on iniquity" Habakkuk 1: Nothing but the Gospel contains any real solution to this problem. The Gospel tells of how grace reigns, not at the expense of righteousness, but "through righteousness, unto eternal life, through Jesus Christ our Lord" Romans 5: And how has this been accomplished? By the Holy One of God being made a "curse" for us Galatians 3: It is deeply significant that the word "seneh" means "thorny bush", for thorns are the lasting reminder of the curse Genesis 3: Into the place of the curse entered our blessed Substitute.

The fierce flames of holy wrath engulfed Him, but, being "mighty" Psalm The "Root out of a dry ground" perished not. It was not possible that death should hold the Prince of life. Three days only did He remain in the tomb: And it is as the God of resurrection He now saves. Note how this, too, comes out in our type. For He is not a God of the dead, but of the living: And how perfect this type is: But there is a dispensational significance as well. Equally clear it is that the Burning Bush was a figure of the nation of Israel. At the time the Lord appeared here to Moses, the Hebrews were suffering in "the iron furnace of Egypt" Deuteronomy 4: And so also has it proven all through these many centuries since then.

The fires of persecution have blazed hotly, yet have they been marvelously, miraculously sustained. Ah, does not our type make answer? Just as He was there with the three Hebrews in the midst of Babylon's furnace, so has He been with the Jews all through their checkered history. In the day to come this will be fully owned, for then shall it appear, "in all their affliction He was afflicted, and the Angel of His presence saved them" Isaiah While the miraculous preservation of Israel during all their fiery trials is no doubt the prominent thought here, there are others equally significant.

The symbol selected by God was most suggestive. It was not in a majestic tree of the forest that God appeared to Moses, but in a humble acacia, or thorn-bush of the desert. And how fitly this represented both the lowly origin of the Hebrew people—"A Syrian ready to perish was my father" Deuteronomy Nor is this all.

This humble bush, which possessed neither beauty nor loveliness, became, temporarily, the abode of Jehovah, and from it He revealed Himself to Moses. And has it not been thus with Israel: Finally, the fact that it was an acacia bush burning with fire, represented in a forceful figure the spiritual history of Israel—bearing thorns rather than fruit, and in consequence, being chastened of God.

Naturalists tell us that thorns are abortive branches, which if developed would bring forth leaves and fruit. And he said, Here am I. And He said, Draw not near hither: How this helps to interpret for us the moral meaning of the "flame of fire"—the activities of Divine holiness. The Shekinah-glory which abode upon the mercy-seat over the ark was not only the evidence of Jehovah's presence in Israel's midst, but was the manifest emblem of His holiness—abiding in the Holy of Holies. It was in holiness God was about to deal both with the Egyptians and with His own people, and of this Moses needed to be instructed.

He must put off the shoes of every day walk and life, and draw near in the spirit of true worship. Another important lesson is this for the servant of God today. Each laborer in the vineyard needs to keep constantly before him the fact that the One with whom he has to do, and whom he serves, is holy, thrice holy. A realization of this would check the lightness and levity of the flesh. And Moses hid his face; for he was afraid to look upon God" v. Thus the Lord stood revealed before Moses as the covenant-keeping God, the God of all grace.

When God picked up Abraham, Isaac and Jacob, and made them the fathers of His chosen people, it was not because of any excellence in them, seen or foreseen; rather was it His pure sovereign benignity. So, too, now that He is about to redeem the Hebrews from the land of bondage, it is not because of any good in them or from them.

And in this same threefold character does He act today. The God of Abraham is our God the One who sovereignly chose us in Christ before the foundation of the world. The God of Jacob is our God—the One who bears with us in infinite patience, who never forsakes us, and who has promised to perfect that which concerns us Psalm Mark carefully the condition of these Hebrews: And how this pictures the condition of the natural man, the bond-slave of sin, the captive of the Devil.

This is true not only of the slave of lust or the helpless victim of drugs, but of the moral and refined. They, too, are in bondage to gold, pleasure, ambition, and a dozen other things. The "affliction" which sin has brought is everywhere to be seen, not only in physical suffering, but in mental restlessness and heart discontent. The varied "lusts of the flesh" are just as merciless as the Egyptian taskmasters of old; and the "sorrows" of sin's slaves today just as acute as those of the Israelites midst the iron furnace of Egypt.

What woe there really is behind the fair surface of society! How fearful the misery which has come on the whole race of man through sin! How great the need for the Savior! How terrible the guilt of despising Him now that He has come! The One speaking here is termed in the second verse "the Angel of the Lord.

It is very helpful and instructive to trace Him as "the Angel of the Lord" all through the Old Testament. The first time He is thus brought before us is in Genesis Fear not; for God has heard the voice of the lad where he is. Let the interested reader follow out the other references for himself. How blessed for us to know that there is One above who never slumbers nor sleeps, but "hears" and "sees" all our afflictions!

With this should be compared Exodus 2: How these words throb with Divine compassion. There were between fourteen and fifteen thousand "days", during that forty years of Moses' sojourn in Midian; and each of them were days of anguish for them. But God had not ignored them, nor been indifferent to their hard lot—"I know their sorrows. This was how Job consoled himself see Job The Call Moses received and his Responses thereto we reserve for separate consideration.

In our last chapter we contemplated Moses in Midian and pondered the significance of God appearing to him in the burning bush. It was there he received his call and commission to act as Jehovah's favored instrument in delivering His people from their hard bondage. As Moses turned aside to behold the amazing sight of the bush burning and yet not being consumed, the voice of God addressed him. First, God reminded Moses of His holiness v. Next, He revealed Himself in covenant-relationship v.

Then, He expressed His compassion v. Then He declared His purpose: Finally, He addressed Himself to His servant: Before considering Moses' Call, let us weigh what is recorded in verses 7 and 8: First, the Lord said, "I have surely seen the affliction of My people which are in Egypt. Seventh, "Unto a good land and a large, unto a land flowing with milk and honey. There were no "perhaps'" or "peradventure's.

Instead, it was the unconditional, emphatic declaration of what the Lord would do—"I am come down to deliver. The Gospel goes forth on no uncertain errand. God' Word shall not return unto Him void, but "it shall accomplish that which He pleases, and it shall prosper in the thing whereunto He sends it" Isaiah Finally, admire the blessed typical picture here, a prophetic picture of the Divine Incarnation. First, the Divine compassion which Prompted the unspeakable Gift: Second, the Incarnation itself: Third, the Purpose of the Incarnation: Fourth, the beneficent design of the Incarnation: Notice the little word which we have placed in italics.

God is not to be rushed: For many long years had the groans and cries of the distressed Hebrews gone up; but the heavens were silent. Forty years previously, Moses had become impatient at the delay, and thought to take matters into his own hands, only to discover that the time for deliverance was not yet ripe. Now the hour for Divine intervention had struck. Now the time for Jehovah to deal with the haughty oppressor of His people had arrived.


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Now the children of Israel would be in a condition to appreciate the promised inheritance. The pleasant pastures of Goshen and the carnal attractions of Egypt had, no doubt, quelled all longings for Canaan, but now that their afflictions were fast becoming unbearable, the land flowing with milk and honey would be a pleasing prospect. And now that the time for deliverance had arrived, what is the method of Divine procedure?

A captive people is to be emancipated; a nation of slaves is to be liberated. What, then, is the first move toward this? Had God so chosen He could have sent forth His angels, and in a single night destroyed all the Egyptians. Had He so pleased He could have appeared before the Hebrews in person and brought them out of their house of bondage. But this was not His way. Instead, He appointed a human ministry to effect a Divine salvation. To Moses He said, "I will send you. God's way then, is God's way now. Human instrumentality is the means He most commonly employs in bringing sinners from bondage to liberty, from death to life.

What, then, is the response of our patriarch? Surely he will bow in worship before the great I am at being thus so highly honored. Surely he will ask, in fullest submission, "Lord, what would You have me to do? Moses at eighty was not so eager as at forty. Solitude had sobered him. Keeping sheep had tamed him.

He saw difficulties in himself, in the people, and in his task. He had already tried once and failed, and now for long years he had been out of touch with his people. But while all this was true, it was God who now called him to this work, and He makes no mistakes.

This brings out a principle in connection with Divine service which is strikingly illustrated in Luke 9. In verse 57 we read, "And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow You wherever You go. But he said, Lord, suffer me first to go and bury my father. Jesus said unto Him, Let the dead bury their dead: And another also said, Lord, I will follow You; but let me first go bid them farewell, which are at home at my house.

When the will of man acts in self-appointed service, he does not feel the difficulties in the way; but when there is a true call from God these are felt. Thus it was with Moses. When he went forth in the energy of the flesh Exodus 2: This comes out clearly in Acts 7: The discipline of the "backside of the desert" had not been in vain.

Shepherding had chastened him. The Lord, therefore, graciously encourages him by promising to be with him and assuring him of the ultimate success of his mission. When you have brought forth the people out of Egypt, you shall serve God upon this mountain" v. This was very comforting. God did not ask Moses to go forward alone: And this is still the Divine promise to each Divinely-called servant.

I doubt not that the apostles must have felt much like Moses when the risen Savior commissioned them to go and preach the Gospel to every creature—Who am I that I should go? If so, their hearts were reassured with the same promise Moses received—"Lo I am with you always. When we think of what is involved in bringing a soul out of darkness into light; when we encounter the fierce opposition of the devil; when we face the frowns and sneers of the world, little wonder that we hesitate, and ask, "Who is sufficient for these things?

What shall I say unto them? Let us not be too quick to condemn Moses here—the Lord did not! This was no small difficulty for Moses. No visible presence would accompany him. He was to go alone to the enslaved Hebrews and present himself as the Divinely-sent deliverer. He was to tell them that the God of their fathers had promised to free them.

But, as we shall see later, this was not likely to make much impression upon a people who were, most of them at least, sunk in the idolatries of the Egyptians. He felt that they would quickly want to know, Who is this God?

Bane of the Goddess by R.M. Prioleau - FictionDB

What is His character? Prove to us that He is worthy of our confidence. And does not a similar difficulty arise before us! We go forth to tell lost sinners of a God they have never seen. In His name we bid them trust. But cannot we anticipate the response—"Show us the Father, and it suffices us" is still, in substance, the demand of the doubting heart.

Moses felt this difficulty; and so do we. At first sight this may strike us as strange and mysterious, yet a little reflection should discover its profound suggestiveness to us. Pentecost says, "It contains each tense of the verb 'to be', and might be translated, I was, I am, and I shall always continue to be. We are to go forth declaring the name and nature of God as He has been revealed. No attempts are to be made to prove His existence; no time should be wasted with men in efforts to reason about God. The "I am" of the burning bush now stands fully declared in the blessed Person of our Savior who said, " I am the bread of life", " I am the good Shepherd", " I am the door.

He is the eternal "I am"—"the Same, yesterday, and today, and forever. There is a depth here which no finite mind can fathom. Without beginning, without ending, "from everlasting to everlasting" He is God. None but He can say "I am that I am"—always the same, eternally changeless. This was most blessed. Here was indeed something which ought to win the hearts of the Hebrews when Moses repeated it to them. The God of Abraham, Isaac and Jacob, was the God of sovereign grace, who had singled out these men from the mass of fallen humanity, and made them His high favorites.

The God of Abraham, Isaac and Jacob, was the God of unconditional promise, who had pledged to give to them and their seed the land of Canaan for their inheritance. In the remaining verses of Exodus 3 we learn how God further re-assured His servant by declaring what should be the results of his mission see verses And mark once more the positive terms used: And they shall hearken to your voice.

I am sure that the king of Egypt will not let you go. And I will smite Egypt with all My wonders. Everything is definitely determined. There is no possibility of the Divine purpose failing. There are no contingencies; no 'I will do my part, if you do yours'. Let this be the ground of our confidence. Though all the powers of evil array themselves against us, whatever God has called us to do will issue precisely as He has appointed.

It is true that these promises of God to Moses were not made good in a day. It is true that there was much in the sequel to severely test the faith of Moses, before the children of Israel were delivered from Egypt. And it is also true that with two exceptions the six hundred thousand men who left Egypt perished in the wilderness, and thus Moses died without seeing the complete fulfillment of Israel's actually reaching the land flowing with milk and honey—for God's promises were made to Israel as a nation , not to any particular generation of that nation. Nevertheless, in the end, every word of Jehovah was made good.

So, too, God may commission us to a work for Him, and we may die before the determined issue appears; but notwithstanding, the Divine purpose will be realized. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand" verses 18, This presented another test to Moses' faith.

Had he stopped to reason about the commission God was giving him, it probably would have appeared foolishness to him. Here was he ordered to go, accompanied by the elders of Israel, unto Pharaoh, and present to Him the message of Jehovah. He was to request that the Hebrews should be allowed to go a three days' journey into the wilderness that they might worship God. And, yet, before he starts Jehovah assures him, "I am sure that the king of Egypt will not let you go. But it is not for the servant to question his master's orders: But not yet was Moses ready to respond to God's call.


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Were it not that we were acquainted in some measure with our own desperately-wicked hearts, it would appear to us well-near unthinkable that Moses should continue objecting and caviling. But the remembrance of our own repeated and humiliating failures only serves to show how sadly true to life is the picture here presented before us. The Lord had favored His servant with the awe-inspiring sight of the burning bush, He had spoken of His tender solicitude for the afflicted Hebrews, He had promised to be with Moses, He had expressly declared that He would deliver Israel from Egypt and bring them into Canaan.

And yet all of this is not sufficient to silence unbelief and subdue the rebellious will. Nothing but Divine power working within us can ever bring the human heart to abandon all creature props and trust in God. The Lord had emphatically declared, "They shall hearken to your voice" 3: Here was the servant daring to contradict his Lord to His face. Fearfully solemn is this; the more so, when we remember that we are made of precisely the same material that Moses was.

There is in us the same evil, unbelieving, rebellious heart, and our only safeguard is to cast ourselves in the dust before God, beseeching Him to pity our helplessness and to keep down, subdue, overcome, the desperate and incurable wickedness which indwells us. How what has been before us repudiates the modern sophistry that God only uses those who are fully consecrated to Him! How often Arminian teachers insist that the measure of our faith and faithfulness will determine the measure of our success in the Lord's service.

It is true that every servant of Christ ought to be "a vessel unto honor, sanctified, and meet for the Master's use" 2 Timothy 2: Moses was timid, hesitant, fearful, unbelieving, rebellious, and yet God used him! Nor does he stand by any means alone in this respect. God used the mercenary Balaam to give one of the most remarkable prophecies to be found in the Old Testament. He used a Samson to deliver Israel from the Philistines. He used a Judas in the apostolate. If God were to wait until He found a human instrument that was worthy or fit to be used by Him , He would go on waiting until the end of time.

God is sovereign in this, as in everything. The truth is that God uses whom He pleases. Not yet was Moses ready to respond to Jehovah's Call. There were other difficulties which the fertile mind of unbelief was ready to suggest, but one by one Divine power and long-sufferance overcame them. Let us take this lesson throughly to heart, and seek that grace which will enable us to place God between us and our difficulties, instead of putting difficulties between God and us.

In our next paper we shall dwell upon the three "signs" which God gave to Moses; let the interested reader give these much prayerful meditation as he studies Exodus 4, and thus be prepared to test our exposition. In our last lesson we dwelt upon the response which Moses made to the call he received from God. After forty years in the backside of the desert he was visited by the Lord, who declared that it was His purpose to send him unto Pharaoh 3: Instead of bowing in wonderment and gratitude at the condescension of the Almighty in deigning to employ him in so important and honorous an errand, he answered, "Who am I , that I should go unto Pharaoh?

The Lord promised that He would deliver His people from the affliction of Egypt and bring them unto the land of Canaan, and bade His servant appear before Pharaoh with the demand that the king allow the Hebrews to go a three days' journey into the wilderness that they might hold a feast unto the Lord their God.

But the Lord informed Moses He was sure that Pharaoh would not grant this request, yet, notwithstanding, He would show forth such wonders that in the end the king would let them go; and not only so, but that He would give His people favor in the eyes of the Egyptians so that they would be enriched and go not out empty-handed. Yet notwithstanding these gracious re-assurances Moses continued to be occupied with difficulties and to raise objections: Our present lesson resumes the sacred narrative at this point.

In response to the third difficulty raised by Moses, the Lord endued His recalcitrant servant with the power to perform three wonders or signs, which were to be wrought before his fellow-countrymen for the purpose of convincing them that Moses was Jehovah's accredited ambassador. That there is a deep meaning to these three signs, and that they were designed to teach important lessons both to Moses, to Israel, and to us, goes without saying.

At the beginning of Israel's history it was God's method to teach more by signs and symbols, than by formal and explicit instruction. The fact, too, that these three signs are the first recorded in Scripture denotes that they are of prime importance and worthy of our most careful study.

And he said, A rod. And He said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the Lord said unto Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hands: That they may believe that the Lord God of their fathers.

The first of these signs was the turning of the rod into a serpent, and that back again into a rod. But three verses are devoted to the description of this wonder, but marvelously full are they in their spiritual suggestiveness and hidden riches. We purpose to study this miracle from seven different angles, considering in turn: May the Lord give us eyes to see and ears to hear. What this was it is not difficult to discover.

The sign had to do with the rod in his hand. This rod or staff as the Hebrew word is sometimes translated was his support. It was that which gave him aid as he walked, it was that on which he leaned when weary, it was a means of defense in times of danger. Now in the light of Psalm Here, then, is the first lesson the Lord would teach His servant: Here, then, we say, was the great practical lesson for Moses, and for us: Nor are we left to guess at what this may be.

Just as the twenty-third Psalm enables us to interpret its practical meaning, so the second Psalm supplies the key to its doctrinal significance. The "rod", then, speaks of governmental power. But what is signified by the "casting down" of the rod to the ground? Surely it speaks of God delegating governmental power to the rulers of earth. And what has been the uniform history of man's use of this delegated power? The answer is, Exactly what the "serpent" suggests: Thus it proved with Adam, when his Maker gave him "dominion" over all things terrestrial.

Thus it proved with the nation of Israel after they became the conquerors of Canaan. So, too, with Nebuchadnezzar, after earthly sovereignty was transferred from Jerusalem to Babylon. And so it has continued all through the Times of the Gentiles. But it is blessed to note that the "serpent" no more succeeded in getting away from Moses than the rod had slipped out of his hand.

Moses—as God's representative before Israel—took the "serpent" by the tail the time for its head to be "bruised" had not yet come and it was transformed into a "rod" in his hand again. This tells us that Satan is no 'free agent' in the popular acceptance of that term, but is completely under God's control, to be used by Him in fulfillment of His inscrutable counsels as He sees fit. Thus would Jehovah assure His servant at the outset that the enemy who would rage against him was unable to withstand him!

The evidential value of this wonder is easily perceived. To see the rod of Moses become a serpent before their eyes would at once evidence that he was endowed with supernatural power. To take that serpent by the tail and transform it again to a rod, would prove that Moses had not performed this miracle by the help of Satan.

Moses was to show that he was able to deal with the serpent at his pleasure, making the rod a serpent, and the serpent a rod as he saw fit. Thus in performing a wonder that altogether transcended the skill of man, and a wonder that plainly was not wrought by the aid of the Devil, he demonstrated that he was commissioned and empowered by God.

The rod cast to the ground became a "serpent", and we are told "Moses fled from before it". Clearly this speaks of the helplessness of man to cope with Satan. The sinner is completely under the Devil's power, "taken captive by him at his will" 2 Timothy 2: Such was the condition of Israel at this time. They were subject to a bondage far worse and more serious than any that the Egyptians could impose upon them, and what is more, they were as unable to free themselves from the one as from the other. Nothing but Divine power could emancipate them, and this is just what this sign was fitted to teach them.

Moreover, this power was placed in the hands of a mediator—Moses , the one who stood between Israel and God. He, and he only, was qualified to deliver from the serpent. His power over the serpent was manifested by taking it by the tail and reducing it to nothing—it disappeared when it became a rod again. In Him is your only hope, dear reader; He alone can deliver you from the power of that old Serpent, the Devil. The "sign" itself consisted of three things: These three things accurately symbolized the early history of Israel.

From the Call of Abraham to the going down of his descendants into Egypt, Israel had been held miraculously supported in the hand of God, until, in the person of Joseph, they had attained to the position of rule over Egypt. But then a king arose who "knew not Joseph", and the Hebrews were then "cast down to the ground"—humiliated by severe and cruel bondage, until at the time of Moses it seemed as though they were completely at the mercy of Satan.

But the time for deliverance had now drawn near, and the Lord assures them by means of this "sign" that they should remain in the place of oppression no longer, but would be delivered. And not only so, the last part of the sign gave promise that they should be raised to the place of rulership again. This was realized when they reached the promised land and subjugated the Canaanites. Thus the sign prefigured the three great stages in the early history of Israel. Not only did it accurately prefigure the early history of Israel, but it also anticipated in a most striking way the whole of their future history.

The rod held in the hand contemplated them in the position of authority in Canaan. This portion Judah the ruling Tribe retained until Shiloh came. But following their rejection of Christ the "rod" was cast down to the ground, and for nineteen centuries Israel have been the prey and sport of the Serpent. But not forever are they to continue thus. The time is coming when Israel shall be raised out of the dust of degradation and, in the hand of a greater than Moses, shall be made the head of the nations Deuteronomy Thus did this marvelous sign prefigure both the past and the future fortunes of the Chosen Nation.

We believe that its ultimate reference was to Christ Himself, and that the great mysteries of the Divine Incarnation and Atonement were foreshadowed. The reference in Psalm is to the second advent of Christ when His governmental authority and power shall be fully displayed. But when He was on earth the first time, it was in weakness and humiliation, and to this the casting-down of the "rod" on the ground points. But, it will be objected, surely there is no possible sense in which the Rod became a "serpent"!

Yes there was, and none other than the Lord Jesus is our authority for such a statement. The "serpent" is inseparably connected with the Curse Genesis 3 , and on the Cross Christ was "made a curse" for His people Galatians 3: But blessed be God that is all past: Marvelously full then was the meaning of this first sign.

Equally striking was the second, though we cannot now treat of it at the same length. And he put his hand into his bosom: And he said, Put your hand into your bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and behold, it was turned again as his other flesh. And it shall come to pass, if they will not believe you, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign" verses The significance of this second sign is not difficult to discern.

Leviticus 53 and 14 are the two chapters of the Bible where leprosy is treated of at greatest length. Here in the passage before us we read that Moses put his hand into his bosom—the abode of the heart—and when he drew it forth, behold, it was leprous. In response to God's command he replaced his hand in his bosom, and on plucking it thence the leprosy had disappeared. This second "sign" also admits of various applications. It was intended to teach him the marvelous power of his Lord: It manifested the perfect ease with which God could suddenly inflict such a disease and as quickly cure it: Moses was God's instrument for doing a wonderful work in Egypt.

But the Lord here shows him that the flesh is set aside ; it is not the energy of the natural man which is the mainspring of action in God's service. How can it be, when the flesh is corrupt and under God's curse? By nature, man's "hand" is unfit to be used by God. But Divine grace interposes in cleansing power, and that which is weak becomes strong; yet in such a way that what, under God, is now accomplished by that band is manifestly because of the Lord's power.

Lest he become puffed up by the power of the rod, he is forcibly reminded of the sink of iniquity, the corrupt heart, within him. Therefore whatever Jehovah was pleased to accomplish by him must be attributed alone to sovereign grace. In themselves they differed nothing from the Egyptians. They too were defiled and needed cleansing. No mere outward reformation would avail, for the seat of the trouble lay within their bosoms. Strikingly accurate were the details of this sign. It was not the hand which affected the heart, but the heart which affected the hand!

How this disposes of an error which has been popular in every age. How often we hear it said that such an one may be weak and wayward, but he has a good heart. So too, cleansing must begin with the heart—here signified by the leprous hand being thrust into the bosom before the loathsome disease was removed. And how is this brought about? By the power of God. True, from the Divine side; but what of the human? The answer is at once to hand.

The leprous heart symbolizes sin hidden, the leprous hand, sin exposed F. It was the hand plucked out of the bosom which made manifest what was within! And it is precisely this which God demands from the sinner. What is so hateful to Him and so fatal to us, is for the sinner to deny his ruined and lost condition. As long as man seeks to conceal the iniquity within, as long as he disguises himself and pretends to be other than a guilty, undone sinner, there is no hope for him.

Seeking to hide their shame was one of the first acts of Adam and Eve after their fall. All the false religions of human devising have the same object in view. But to come out into the light, to own our lost condition, to confess our sins, is the first essential from the human side in salvation. This is evangelical repentance. Moses here prefigures the great Deliverer of God's people.

First, Moses is seen as whole, then as leprous, then whole again. Precisely such is the view which Scripture gives us of the Savior. Ineffably holy in Himself: He had no sin Hebrews 4: But in infinite grace He took our place—all praise to His peerless name—and "was made sin for us" 2 Corinthians 5: Because of this He was, at that time, in the sight of God what the leper was—defiled, unclean; not inherently so, but by imputation.


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The leper's place was outside the Camp Leviticus And on the Cross Christ was separated for three terrible hours from the holy God. But after the awful penalty of sin had been endured and the work of atonement was finished , the Forsaken One is seen again in communion with God—" Father into Your hands I commit My spirit" evidences that. And it was as "the Holy One" Psalm Thus, after Moses thrust his leprous hand into his bosom, he drew it forth again perfectly whole—every trace of defilement gone.

In their foreshadowings of Christ, then, the first sign intimated that the great Deliverer would "destroy the works of the Devil" 1 John 3: Upon this verse Dr. Urquhart has some helpful comments: Its waters, in the annual inundation, pouring over its banks and spreading the fertilizing mud over the ground, prepared the way for the harvest. But the sign shows that God could turn that blessing into a fearful scourge. Instead of life he might make the river bring forth death: The unusual form in the Hebrews 'shall be and shall be', conveys the strong and solemn assurance that this means of blessing shall certainly be turned into a vehicle of judgment—a threatening which was afterwards fulfilled in the first two plagues.

This third "sign" is unspeakably solemn. Its position in the series supplies the key to its interpretation. This third sign was to be wrought only if the testimony of the first two was refused. It therefore tells of the consequences of refusing to believe what the other signs so plainly bore witness to. If man rejects the testimony of God's Word that he is under the dominion of Satan and is depraved by nature, and refuses the One who alone can deliver from the one and cleanse from the other, nothing but Divine judgment awaits him.

The water turned into blood speaks of life giving place to death. It anticipates "the second death", that eternal death, "The Lake of Fire", which awaits every Christ rejector. Be warned then, unsaved reader, and flee to Christ for refuge before the storm of Divine wrath overtakes you. Our present lesson deals with the concluding stage of the Lord's interview with Moses, and of the deliverer starting forth on his mighty errand.

It is important to note that Moses was the first man that was ever formally called of God to engage in His service , and like the first notice of anything in Scripture this hints at all that is fundamental in connection with the subject. First, we are shown that no training of the natural man is of any avail in the work of God. Neither the wisdom of Egypt, in which Moses was thoroughly skilled, nor the solitude of the desert, had fitted Moses for spiritual activities.

Forty years had been spent in Egypt's court, and another forty years in Midian's sheepfolds; yet, when the Lord appeared to him, Moses was full of unbelief and self-will. How this shows that the quietude of monastic life is as impotent to destroy the enmity of the carnal mind as is the culture of high society or the instruction of the schools. It is true that Moses had been much sobered by his lengthy sojourn at "the backside of the desert", but in faith, in courage, in the spirit of obedience, he was greatly deficient—grace, not nature, must supply these.

In the second place, we are shown how the Lord prepared His servant. God dealt personally and directly with the one He was going to honor as His ambassador: In addition, Moses received a definite call from Jehovah, the guarantee that God would be with him, an intimation of the difficulties that lay before him, and the promise that, in the end, God's purpose should be realized. These have ever been, and still are, the vital prerequisites for effectiveness in God's service.

There must be a personal knowledge of God for ourselves: There must be a definite call from God to warrant us engaging in His service. There must be a recognition of the difficulties confronting us and a confident resting on God's promise for ultimate success. In the third place, the Lord endowed His servant for the work before him. This endowment was the bestowal upon him of power to work three miracles. The first two of these were designed to teach important lessons to God's servant: Moreover, these miracles or signs bad a voice for the Hebrews: The third miracle or sign spoke of the judgment awaiting those who received not God's testimonies—another thing which the faithful servant must not shun to declare.

In the fourth place, we are made acquainted with the response which Moses made to God's call. Here again we have something more than what is local and transient. The difficulties felt by Moses and the objections which he raised are those which have, in principle and essence, been felt and raised by all of God's servants at some time or other—the perfect Servant alone excepted. If they have not been expressed by lip, they have had a place in the heart. The first three objections of Moses we have noticed in previous papers: The fourth, which savored of pride , will now engage our attention.

How many of the Lord's servants and others who ought to be engaged in His service regard this as a fatal defect. They suppose that the gift of oratory is a prime pre-requisite for effective ministry. Those who are being "trained for the ministry" must, forsooth, have a course in rhetoric and elocution: Sad it is that such elementary matters are so little understood in this twentieth century. Have we forgotten those words of the apostle Paul, "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God" 1 Corinthians 2: Have not I the Lord?

This was manifestly a rebuke. Even though he was not "eloquent", did Moses suppose that the Lord knew not what He was about in selecting him to act as His mouthpiece in Pharaoh's court? God was only demonstrating once more how radically different are His ways from man's. The wisdom of this world is foolishness with God 1 Corinthians 3: The instrument through whom God did the most for Israel, and the one He used in bringing the greatest blessing to the Gentiles, was each unqualified when judged by the standards of human scholarship!

It seems evident from this that, in the previous verse, Moses was referring to some impediment in his speech. In reply, the Lord tells him that He was responsible for that. The force of what Jehovah said here seems to be this: As all the physical senses, and the perfection of them, are from the Creator, so are the imperfections of them according to His sovereign pleasure.

Behind the law of heredity is the Law-giver, regulating it as He deems best. What a re-assuring word was this! Better far, infinitely better, is the teaching of the Lord and His control of the tongue than any gift of "eloquence" or any of the artificialities of speech which human training can bestow. It is Just these substitutes of human are which has degraded too many of our pulpits from places where should be heard the simple exposition of God's Word into stages on which men display their oratorical abilities.

Little room for wonder that God's blessing has long since departed from the vast majority of our pulpits when we stop to examine the "training" which the men who occupy them have received. All the schooling in the world is of no avail whatever unless the Lord is "with the mouth" of the preacher, teaching him what he shall say; and if the Lord is with him, then, "eloquence and rhetorical devices are needless and useless. Note it is " what " the preacher has to say, not how he says it, which matters most. God has used the simple language of unlettered Bunyan far more than He has the polished writings of thousands of University graduates!

That is, Send any one, but not me! Moses was still unwilling to act as the Lord's ambassador, in fact he now asked God to select another in his place. How fearful are the lengths to which the desperately-wicked heart of man may go! Not only distrustful, but rebellious. The faithfulness of Moses in recording his own sins, and the "anger" of the Lord against him, is a striking proof of the Divine veracity of the Scriptures: I know that he can speak well.

And also, behold, he comes forth to meet you: And you shall speak unto him, and put words in his mouth: And he shall be your spokesman unto the people: And you shall take this rod in your hand, with which you shall do signs" verses We are more ready to trust anything than the living God. We move along with bold decision when we possess the countenance and support of a poor frail mortal like ourselves; but we falter, hesitate, and demur when we have the light of the Master's countenance to cheer us, and the strength of His omnipotent arm to support us.

This should humble us deeply before the Lord, and lead us to seek a fuller acquaintance with Him, so that we might trust Him with a more unmixed confidence, and walk on with a firmer step, as having Him alone for our resource and portion" C. Though God's anger was kindled against Moses, His wrath was tempered by mercy.

To strengthen his weak faith, the Lord grants him still another sign that He would give him success. As Moses returned to Egypt he would find Aaron coming forth to meet him. What an illustration is this that when God works, He works at both ends of the line!

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The eunuch and Philip, Saul and Ananias, Cornelius and Peter supply us with further illustrations of the same principle. And Jethro said to Moses, Go in peace" v. This act of Moses was very commendable. Jethro had taken him in while a fugitive from Egypt, had given him his daughter to wife, and had provided him with a home for forty years. Moreover, Moses had charge of his flock 3: It would, then, have been grossly discourteous and the height of ingratitude had Moses gone down to Egypt without first notifying his father-in-law.

This request of Moses manifested his thoughtfulness of others, and his appreciation of favors received. Let writer and reader take this to heart. Spiritual activities never absolve us from the common amenities and responsibilities of life. No believer who is not a gentleman or a lady is a true Christian in the full sense of the word.

To be a Christian is to practice Christliness, and Christ ever thought of others. We are sorry that we cannot speak so favorably of Moses' words on this occasion. His utterance here was quite Jacob-like. Moses says nothing about the Lord's appearing to him, of the communication he had received, nor of the positive assurance from God that He would bring His people out of Egypt into Canaan.

Evidently Moses was yet far from being convinced. This is clear from the next verse: The Lord repeated His command, and at the same time graciously removed the fears of His servant that he was venturing himself into that very peril from which he had fled forty years before. How long-suffering and compassionate is our God! At last Moses starts out on his epoch-making mission. In obedience to God's command he goes forth rod in hand, and accompanied by his wife and his sons, returns to the land of Egypt.

But one other thing needed to be attended to, an important matter long neglected, before he is ready to act as God's ambassador. Jehovah was about to fulfill His covenant engagement to Abraham, but the sign of that covenant was circumcision, and this the son of Moses had not received, apparently because of the objections of the mother. Such an ignoring of the Divine requirements could not be passed by, and Moses is forcibly reminded anew of the holiness of the One with whom he had to do.

Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband are you to me. So He let him go: Whether it was the Lord Himself in theophanic manifestation who now appeared to Moses, or whether it was an angel of the Lord with sword in hand, as he later stood before Balaam, we are not told. Nor do we know in what way the Lord sought to kill Moses. It seems clear that he was stricken down and rendered helpless, for his wife was the one who performed the act of circumcision on their son.

You know, the god of war. I know him as this guy: Does he really look like the kind of guy to give up on a fight? Overall, I was extremely disappointed by this novel. This is my very first one star review. It took me over a month to struggle through this novel. The only reason I finished it was because I also own and would like to review the next novella and novel in the series.

If I did not have these books, perhaps I would have given up on this novel and not reviewed it at all. I cannot recommend it as either good literature or an exciting, fun story. It was simply a chore, and that makes it even more disappointing because I enjoyed The Goddess Test so much. View all 10 comments. Henry is in danger and Kate Winters has to track one soul out of a billion down in the Underworld, a soul she fears she will never live up to, and ask for her help.

This was one hell of a sequel!! While the first book, Goddess Test , was structured around the possible relationship between Henry and Kate, Goddess Interrupted takes things up a notch. An old evil awakens, a plot for revenge thickens and the seeds of doubt is weaved throughout Cronus has awoken. An old evil awakens, a plot for revenge thickens and the seeds of doubt is weaved throughout the entire story. I really have to hand it to Aimee Carter. I love the way she spin's the story of Hades and Persephone, but I also loved how she handles the other mythical players, mostly James and Ava.

It's so alive, fresh and unique. But I gotta say, my emotions were all over this book. Hatred, betrayal, revenge, doubts and all consuming love tangles up in one big exasperating mess and I was conflicted the entire time but in the best way possible. Henry and Kate have one of those maddening take two-step forwards then two-steps back relationships, and it was pretty hard to witness specially since I was having just as many doubts as Kate.

Anyone who's read the first book knows that Henry is one complicated guy. He's moody, brooding, and wears that mask of indifference better then any character I've read before. I truly couldn't figure out what he was feeling till the last few chapters, something Carter did an amazing job with. Kate is just awesome in this book. She questions a lot about her marriage which was understandable but she's not the most patient of characters. Still, I liked how selfless she is and how far she'd go to do the right thing and how much she truly loves.

I think ya'll are gonna love Persephone! What a riveting character that adds just as much suspense and flare as the heart-pounding plot. Bottom line, I couldn't get enough of this book. It was simply amazing. It has the most brilliant twists and turns, pure entertainment from start to finish and a romance worth waiting for. The thing about getting to read this early is that it's going to be even more painful to wait that much longer for the final book. Fans of The Goddest Test, your in for a real treat!

Arc provided by Netgalley and Harlequin Teen View all 21 comments. Feb 21, Taneika rated it really liked it Shelves: More of my reviews can be found at Flipping Through the Pages! I enjoyed but didn't love The Goddess Test and judging by some reviews of this installment, those who loved the first installment, weren't huge fans of this o More of my reviews can be found at Flipping Through the Pages! I enjoyed but didn't love The Goddess Test and judging by some reviews of this installment, those who loved the first installment, weren't huge fans of this one.

I have to say I'm the opposite! Maybe it's because I'm a bit of an emotional wreck at this point of my life. Or maybe it was just my cup of tea! For whatever reason, I enjoyed this installment even more than its predecessor. The novel starts off with a bang and it doesn't slow down for a long time! From the get-go, Kate just couldn't catch a break. She has just come back from her 6 month "break" in Greece and pretty much the moment she sets foot in the freaking door, trouble goes down with a Titan.

Kate then goes on a trip in the Underworld in order to save her loved ones. Now, for the first half of the book, Kate, Ava and James are on said trip together and it's basically walk, walk, walking for days on end. But you know what? I found it interesting.

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Aimee Carter has this wonderful way of making time fly in a couple of pages and only adds the good bits in. Although it sounds incredibly boring to read, it wasn't. It was always interesting and I really loved the pace throughout the entire novel. I love Kate even more thanks to this installment. Even when she is at her lowest point, she still manages to at least appear strong, she never really loses her marbles, she is incredibly impulsive, but not an idiot and she is funny.

The car was a piece of shit anyway. But may I just say, it's incredibly weird to read "Stick shift", when we call them manuals in Australia: As the novel progresses, Kate's emotions spiral out of control and so did mine. For about 3 chapters straight as a rough estimate , I was a blubbering mess and wanted to reach out for Kate, give her a massive hug and cry together! As an interesting turn of events, Kate returns home much sooner than I expected and I was left wondering where Aimee Carter was going with this as it seemed that everything was resolved for a little while about pages before the novel finished.

During this time, Kate discovers more about who she is and why. Her and Henry also have some uh, issues which also made me cry on Kate's behalf seriously, Henry could use some guidance in "How to Show Affection". I could understand both Henry and Kate and why they felt the way they did and I'm SO glad that things got sorted out! And then there's the cliffhanger to defeat all cliffhangers-it's up there with Laini Taylor's Daughter of Smoke and Bone As soon as I finished those last few pages, I kinda felt angry. Mainly due to the fact that I have to wait God knows how long until the next installment.

I went from thinking "HA-HA good one! Henry doesn't define you. At this point I was in hysterics, damn it! I received this for review from Netgalley and this has not influenced my review at all. Jan 22, Kelly rated it it was ok. The biggest problem with The Goddess Test was its bowdlerization of the Greek gods. Carter had rendered the gods nearly unrecognizable by making them believers in a strict Christian morality. Here, she fixes that to a large extent. The problem, instead, is one of focus. Carter is better at writing, and more focused on, social drama than action or epic conflicts.

While I disliked the portrayal of the gods and the final twist, for the most part the emotional content rang true and was compelling. In Goddess Interrupted , Carter has an opportunity to make this a more epic story, but this potential goes unrealized. Cronus, the evil Titan, has awakened and is on the verge of being freed. If he escapes, humanity is doomed and all the gods will fade.

But the social drama remains the focus of the novel. After all, these were the gods who started a war over a certain golden apple. The problem is balance. The Cronus threat feels secondary to these dramas. The Cronus plot does come to the fore in the action scenes, but there are too few of these, and too much of the action is narrated to Kate and the reader after the fact. I would be willing to read future books by Carter, but probably not in this series.

View all 4 comments. Mar 15, Educating Drew rated it it was ok Shelves: Oh why oh why do I do this to myself? I read and reviewed The Goddess Test last year and was ultimately meh about the whole experience. There were just so many things I couldn't buy into. Not to mention all of the gods and goddess running around in these constructed roles. Nope, couldn't fall hopeless in love with it even though I wanted Oh why oh why do I do this to myself? Nope, couldn't fall hopeless in love with it even though I wanted to oh so badly!

BUT because it seemed as though everyone and by everyone I probably mean more tweens and teens and YA Adult readers like myself adored it so when the second in the trilogy it IS going to be just a trilogy, yes? As I might have said to a student who I made a wrong recommendation to Kate Winters the newest goddess and immortal to the Other-world clan has come back from her six month above-ground journey to Greece and is ready to start a new life with the surly Henry, god of the Underworld.

And yet, when she returns, Henry isn't all that enthused with her arrival. At least not the level of enthusiasm that she expected. And then the creator Chronos of the gods has come back with the mission to terrorize and destroy. This ultimately forces Kate to bring Persephone back into the picture even though Henry is still dealing with his feelings. And this is where I'm gonna be a Hater. As a female and I don't think I use that card frequently , but more importantly an Experienced Female who Teaches Young Females I am annoyed with the relationship that Kate and Henry represent.

Please someone stamp codependent relationship on Kate's head. So for that reason alone I couldn't enjoy the action of the story. Was that part good? I'm sure it probably was. Will someone remind me not to read the third one? Jul 06, Ari Reavis rated it really liked it Shelves: Well this one had the meanest cliffhanger Kate returns after her 6 months away and all hell has broken lose in the Underworld. There was a freaking love triangle and it got on my lasttttt nerve.

What made it worse was that Henry wasn't confused about if he wanted Kate or Persephone.. I would've been out of the Underworld so fast, sleezeball Henry w Well this one had the meanest cliffhanger I would've been out of the Underworld so fast, sleezeball Henry wouldn't have known what happened.

Kate was so weak and had almost zero self-esteem the majority of the book and it really pissed me off. But I still loved it and the twists and turns. There was some violence and you basically find out all the gods sleep together and it's.. View all 6 comments. Jun 30, Michelle rated it it was amazing Shelves: Posted on Book Chelle. Afterwards, I proceeded to read it a couple more times. I fell in love with the retelling and reinvention of who Henry represented, and all the emotions felt through Kate.

Goddess Interrupted was a great follow-up. I laughed, I cried, and most importantly, I loved. After a six-month vacation in Greece, Kate finally comes home to Henry. But instead of a great welcome Posted on Book Chelle. But instead of a great welcome home from Henry, Kate is greeted with troubling news. Kate travels down to the Underworld, to save Henry and everyone she loves.

The journey allowed Kate to face her fears. I felt the same connection with Kate then as I did now. Not only did Kate have to face the problems of the war, but she also faced the history of Persephone. I mean to be overshadowed by a memory? But despite what she was feeling, Kate put forth the best of herself, and sacrificed what she needed to — regardless of her fears and insecurities. The characters evolved and I got to know them a little more.

I have to say, I enjoyed the depth of character development that Carter took me to. Sure, I felt a connection, but Carter has a way with building her characters that allowed the characters to be tangible. I was involved in every way that her characters were. Carter took me on a roller coaster filled with emotions. I felt a little angst, then I felt some other feelings. I loved the plot, and I appreciated the obstacles. I felt like I was discovering the Underworld right along with Kate, and it was something that I enjoyed very much.

I was sad when it ended. I was surprised at the events. And most of all, I fell in love with Henry all over again. Pick it up today and fall in love with Henry and Kate. Excuse me, I need to read this one more time. Jan 11, Giselle rated it liked it Shelves: The book was provided by the publisher Harlequin through NetGalley for an honest review with no compensation provided.

The book opens up with a ceremony to announce she is queen of the underworld. Until a surprise attack led by Cronus, King of the Titans and some of the Gods themselves get attacked. This is only the first plan out of The book was provided by the publisher Harlequin through NetGalley for an honest review with no compensation provided. Talk about a bad ass villain! Calliope surely has it in for Kate and the others. If you looked up revenge in the dictionary her picture would be beside the definition.

Can I say I was rooting for her instead of Kate? And everyone else including her own mother telling her that this is just the way he is and you need to give him time. I did however enjoy the journey in the underworld. All those Souls there for eternity. Only feeling pain and suffering. Aimee Carter definitely painted a realistic portrayal of hell and I applaud her. As for the ending well, damn I think there always should be a cliffhanger ending. Because it makes me want to grab the next book!

A great fun read, but I could do without the annoying laments of unrequited love. Apr 03, Anne rated it liked it Shelves: I may be rating this higher than I would have if I hadn't just read and disliked Underworld a week or so ago. Out of the two of these books, Goddess Interrupted is definitely better Just thought I'd pass on that little nugget of information. This series, unfo I may be rating this higher than I would have if I hadn't just read and disliked Underworld a week or so ago.

This series, unfortunately, is not what I was hoping for. Still, it's not awful, and I did enjoy reading it. The story picks up after her 6 month vacation on the surface, when Kate arrives back in the Underworld, ready to be crowned Queen. Henry is still hung up on Kate's sister, Persephone, so the entire book is basically about Kate trying to win Henry over. Call me crazy, but since you usually don't see a lot of stories that revolve around the girl trying to win the guy , I thought it was kind of cool.

Well, except for that tiny huge voice inside of me that kept screaming at her to dump his sorry ass. At any rate, I'm sure that I'll be reading the next book, just to see how this little soap opera plays out. The climax of the story seemed to be dead in the center of the book and it wasn't even that climactic. If anything, the last page was the most interesting of the entire book.

I feel like this book was a step down from The Goddess Test because any love that I had for any of the characters just disappeared. I really didn't care what happened to them in the end and that saddens me. Kate was so a 3. Kate was so angsty in this book and pretty much imagined all of the relationship problems between her and Henry.

Also, she was weirdly obsessed with Henry with only having been with him in person for six months. She was vowing that she would never look at any man the way that she looked at him and that even if they weren't gods that she would marry him in real life? Kate was so strong-willed and cool in the first book but in this book it translated to whiny and clingy.

Even though I've ranted for an entire paragraph, the last pages did get a lot better and Kate and Henry finally got their priorities straightened out. Oh Mann das war ja mal ein Schuss in den Ofen. Aber Oh Mann das war ja mal ein Schuss in den Ofen. Aber so bald werde ich Band 3 wohl erstmal nicht lesen Twists, drama, betrayal, a little bit of romance and a touch of the unknown are what fans of Aimee Carter's Goddess Test series can except to find in her sequel, Goddess Interrupted.

I couldn't wait to jump back into this series. I wasn't sure what to to except with this sequel, as I had a lot of unanswered questions after reading the first book in this series, and I definitely received a few answers I wanted and then some. What Aimee did with her storyline completely took me by surprised. I was Twists, drama, betrayal, a little bit of romance and a touch of the unknown are what fans of Aimee Carter's Goddess Test series can except to find in her sequel, Goddess Interrupted. I wasn't expecting some of the things that happened, to happen in this story.

In order to keep my review spoiler free, I won't get into specifics, but I will say I loved that Aimee totally upped the game with Goddess Interrupted. In The Goddess Test Kate won her immortality and her hand in marriage to Henry, but in this sequel we get to see just how hard that immortality is going to be for Kate.

Thinking that returning back to the Underworld after months being above the surface which was part of the agreement , Kate isn't treated with the warm welcome she expected. Instead she's greeted with chaos and a husband who's standoffish, leaving Kate to wonder if she did the right thing.

There were moments during this story I wanted to thump both Henry and Kate upside their heads, not that, that would have done anything. They are immortal after all, but I seriously wanted to tell both of them to wake up and realize what they're doing and how it's effecting the other person. I started to get a little frustrated, as well as impatient with them during parts of this book, but I was rewarded for my patience with a great scene between these two, towards the end. I'll just leave it at that There were times I wanted to jump in and ask the characters what the heck they were doing and other times I understood the motives behind their actions.

There were a few characters who played much bigger roles in the story this time around, like Persephone. I liked getting to know her and understand her a bit more, and I'm looking forward to seeing more of her as the series continues. I also liked getting to know a little bit more about the mythology and the history behind the Gods and Titans, and the role their history plays on what's happening now in this book that makes up the drama and action that take place.

What surprised me the most with Goddess Interrupted were the unexpected, unpredictable plot twists that Aimee threw into her story. Wow those were good. Talk about a killer ending! I did not see that one coming I can not wait to get my hands on The Goddess Inheritance. Jul 21, Natalie Never trust a duck rated it really liked it Shelves: The last book ended with Kate leaving Henry for the summer, going off to Greece with James.

And naturally, she expects Henry to be waiting there with his arms open so she can leap into them and have one happy reunion. Maybe that's just what I wanted, but suffice to say, it didn't happen like that. In fact, there was no loving reunion when in the last book they said, and I quote, "I love you," to each other.

When Henry and Kate finally reunite it's more of a "Oh hey, you're back Literally, Anywayyyy, Calliope, angry after the whole ordeal in the last book, captures Walter, Phillip, some other gods, and naturally, Henry as well because authors just love keeping the love interests apart in sequels.

Whenever they're not together, it's just one of those moments where you're like Kate, with the help of James and Ava and someone else you can probably guess ; , go on a trek to save there godly butts. And lemme tell you, all the separation is worth it it's only for like the first half of the book or something like that. So go on, go read it!! Konusu gayet iyi ama yazar biraz daha iyi yazabilirdi. Jun 04, Arooj rated it did not like it Shelves: This review has been hidden because it contains spoilers.

To view it, click here. I am honestly dumbfounded. This book was one of the biggest disappointments ever. Which is really saying a lot since I didn't have any high expectations of it in the first place. I'm going to apologize in advance for using any harsh language, such as swearing, in this review. I rarely ever use these kinds of words, but I just can't help it right now. What the fuck was this?

This can't be the sequel to The Goddess Test I don't remember much from The Goddess Test, but I did remember enjoying it somewhat. And I thought that this book would be the same, if not better. I just can't believe it. Despite the fact that I like books with Greek mythology, I still don't know much about it. My knowledge of it is to a minimum. So I don't know whether all the information in this book was true. But I did not like the way that the Greek mythology was shown in this book.

The main thing I disliked was how all the Gods and Goddesses apparently liked to fool around with each other, even if they were married. I know that the Gods have a different way of living than the humans, but I just couldn't take this seriously. On top of all that, these Gods don't even sound like they've been alive for thousands of years. They just sounded like messed up horny teenagers to me.

It was the most un-romantic romance I've ever read. Katy and Henry's interactions were more awkward than two strangers on a first date. And these two are supposedly "in love", married, and have even slept together once. Reading about them together was painful. I really, really dislike her. She was whiny, annoying, and so damn selfish. She kept thinking about herself and how things affected her only. First of all, there's Henry. I don't understand why she loves him. He treats her like shit, yet she still tries to go after him.

She feels jealous when she hears about the other girls that were tested before her, but she's the one who's lusting after other guys. In the novella that comes before this book, there was this one guy who she kept checking out over and over again, even though he was scary.

Then in this book, she wanted to jump Persephone's husband Adonis's bones. And then there's James. She keeps telling him to stop going after her, yet when she hears that James slept with Persephone, she gets mad. And all this time she kept saying that "she loves Henry, and won't cheat on him". So then why does she keep getting jealous over Henry's previous girls when she keeps checking out other guys? Unlike Katy, at least he wasn't married to anyone then. Sounded like Katy just wanted every guy to like her.

Secondly, there's her jealousy of Persephone.

Goddess Interrupted

It has nothing to do with you. But she decides to hate Persephone anyways. Not to mention the fact that Henry will never forget Persephone. Hearing Katy constantly complain about her got really annoying fast. And lastly, I just don't understand why Katy doesn't just leave. I'm still surprised that she wasn't even mad that her whole life was a lie and that everyone lied to her. She was barely treated like a Queen because anyone refuses to tell her anything properly, Henry basically ignored her, and she was miserable.

So why the hell doesn't she just leave? Leave the problems to the others Gods. It was obvious they refused to let her get involved. Because she says she loves Henry. I hate this bastard so much. Instead of being grateful towards Katy for marrying him, thus allowing him not to fade, he just ignores her. When she comes back after six months from her vacation, does he greet her properly? Does he kiss her? Does he at least crack her a smile? I don't understand this guy.

He claims he loves her, but I don't believe it. Others in the books said that Henry doesn't know how to express himself properly because he's still wounded after being abandoned by Persephone, but you know what I say to that?