Historical Writings

(Exodus 2)

TO the attentive reader of Scripture it will not seem strange - only remarkable - that the very measure which Pharaoh had taken for the destruction of Israel eventually led to their deliverance. Had it not been for the command to cast the Hebrew children into the river, Moses would not have been rescued by Pharaoh's daughter, nor trained in all the wisdom of Egypt to fit him for his calling. Yet all throughout, this marvelous story pursues a natural course; that is, natural in its progress, but supernatural in its purposes and results.

A member of the tribe of Levi, and descendant of Kohath,(Exodus 6:20; Numbers 26:59) Amram by name, had married Jochebed, who belonged to the same tribe. Their union had already been blessed with two children, Miriam and Aaron,* when the murderous edict of Pharaoh was issued. The birth of their next child brought them the more sorrow and care, that the "exceeding fairness" of the child not only won their hearts, but seemed to point him out as destined of God for some special purpose.** In this struggle of affection and hope against the fear of man, they obtained the victory, as victory is always obtained, "by faith." There was no special revelation made to them, nor was there need for it. It was a simple question of faith, weighing the command of Pharaoh against the command of God and their own hopes. They resolved to trust the living God of their fathers, and to brave all seeming danger. It was in this sense that "by faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment." Longer concealment at home being impossible, the same confidence of faith now led the mother to lay the child in an ark made, as at that time the light Nile-boats used to be, of "bulrushes," or papyrus - a strong three-cornered rush, that grew to a height of about ten or fifteen feet. ^{*** ** *}

The "ark" - a term used in Scripture only here and in connection with the deliverance of Noah by an "ark" - was made tight within by "slime" - either Nile-mud or asphalt - and impenetrable to water by a coating of "pitch." Thus protected, the "ark," with its precious burden, was deposited among "the flags" in the brink, or lip of the river, just where Pharaoh's daughter was wont to bathe, though the sacred text does not expressly inform us whether or not this spot was purposely chosen. The allusion in Psalm 78:12 to the "marvelous things" done "in the field of Zoan," may perhaps guide us to the very scene of this deliverance. Zoan, as we know, was the ancient Avaris, the capital of the Shepherd kings, which the new dynasty had taken from them. The probability that it would continue the residence of the Pharaohs, the more so as it lay on the eastern boundary of Goshen, is confirmed by the circumstance that in those days, of all the ancient Egyptian residences, Avaris or Zoan alone lay on an arm of the Nile which was not infested by crocodiles, and where the princess therefore could bathe. There is a curious illustration on one of the Egyptian monuments of the scene described in the rescue of Moses. A noble lady is represented bathing in the river with four of her maidens attending upon her, just like the daughter of Pharaoh in the story of Moses. But to return - the discovery of the ark, and the weeping of the babe, as the stranger lifted him, are all true to nature. The princess is touched by the appeal of the child to her woman's feelings. She compassionates him none the less that he is one of the doomed race. To have thrown the weeping child into the river would have been inhuman. Pharaoh's daughter acted as every woman would have done in the circumstances.* To save one Hebrew child could be no very great crime in the king's daughter. Moreover, curiously enough, we learn from the monuments, that just at that very time the royal princesses exercised special influence - in fact, that two of them were co-regents. So when, just at the opportune moment, Miriam, who all along had watched at a little distance, came forward and proposed to call some Hebrew woman to nurse the weeping child - this strange gift, bestowed as it were by the Nile, god himself on the princess, ^{** *} - she readily consented. The nurse called was, of course, the child's own mother, who received her babe now as a precious charge, entrusted to her care by the daughter of him who would have compassed his destruction.

So marvelous are the ways of God. One of the old church-writers has noted that "the daughter of Pharaoh is the community of the Gentiles," thereby meaning to illustrate this great truth, which we trace throughout history, that somehow the salvation of Israel was always connected with the instrumentality of the Gentiles. It was so in the history of Joseph, and even before that; and it will continue so until at the last, through their mercy, Israel shall obtain mercy. But meanwhile a precious opportunity was afforded to those believing Hebrew parents to mold the mind of the adopted son of the princess of Egypt. The three first years of life, the common eastern time for nursing, are often, even in our northern climes, where development is so much slower, a period decisive for after life. It requires no stretch of imagination to conceive what the child Moses would learn at his mother's knee, and hear among his persecuted people. When a child so preserved and so trained found himself destined to step from his Hebrew home to the court of Pharaoh - his mind full of the promises made to the fathers, and his heart heavy with the sorrows of his brethren, - it seems almost natural that thoughts of future deliverance of his people through him should gradually rise in his soul. Many of our deepest purposes have their root in earliest childhood, and the lessons then learnt, and the thoughts then conceived, have been steadily carried out to the end of our lives.

Yet, as in all deepest life-purpose, there was no rashness about carrying it into execution. When Jochebed brought the child back to the princess, the latter gave her adopted son the Egyptian name "Moses," which, curiously enough, appears also in several of the old Egyptian papyri, among others, as that of one of the royal princes. The word means "brought forth" or "drawn out," "because," as she said in giving the name, "I drew him out of the water." ^*

But for the present Moses would probably not reside in the royal palace at Avails. St. Stephen tells us (Acts 7:22) that he "was instructed in all the wisdom of the Egyptians." In no country was such value attached to education, nor was it begun so early as in Egypt. No sooner was a child weaned than it was sent to school, and instructed by regularly appointed scribes. As writing was not by letters, but by hieroglyphics, which might be either pictorial representations, or symbols (a scepter for a king, etc.), or a kind of phonetic signs, and as there seem to have been hieroglyphics for single letters, for syllables, and for words, that art alone must, from its complication, have taken almost a lifetime to master it perfectly. But beyond this, education was carried to a very great length, and, in the case of those destined for the higher professions, embraced not only the various sciences, as mathematics, astronomy, chemistry, medicine, etc., but theology, philosophy, and a knowledge of the laws. There can be no doubt that, as the adopted son of the princess, Moses would receive the highest training. Scripture tells us that, in consequence, he was "mighty in his words and deeds," and we may take the statement in its simplicity, without entering upon the many Jewish and Egyptian legends which extol his wisdom, and his military and other achievements.

Thus the first forty years of Moses' life passed. Undoubtedly, had he been so minded, a career higher even than that of Joseph might have been open to him. But, before entering it, he had to decide that one great preliminary question, with whom he would cast in his lot - with Egypt or with Israel, with the world or the promises. As so often happens, the providence of God here helped him to a clear, as the grace of God to a right, decision. In the actual circumstances of Hebrew persecution it was impossible at the same time "to be called the son of Pharaoh's daughter" and to have part, as one of them, "with the people of God." The one meant "the pleasures of sin" and "the treasures of Egypt" - enjoyment and honors, the other implied "affliction" and "the reproach of Christ" -or suffering and that obloquy which has always attached to Christ and to His people, and at that time especially, to those who clung to the covenant of which Christ was the substance.

But "faith," which is "the substance of things hoped for, the evidence of things not seen," enabled Moses not only to "refuse" what Egypt held out, but to "choose rather the affliction," and, more than that, to "esteem the reproach of Christ greater riches than the treasures of Egypt," because "he had respect unto the recompense of the reward." (Hebrews 11:24-26) In this spirit "he went out unto his brethren, and looked on their burdens." (Exodus 2:11)

But his faith, though deep and genuine, was as yet far from pure and spiritual. The ancient Egyptians were noted for the severity of their discipline, and their monuments represent the "taskmasters" armed with heavy scourges, made of tough bending wood, which they unmercifully used. The sight of such sufferings, inflicted by menials upon his brethren, would naturally rouse the utmost resentment of the son of the Princess Royal. This, together with the long-cherished resolve to espouse the cause of his brethren, and the nascent thought of becoming their deliverer, led him to slay an Egyptian, whom he saw thus maltreating "an Hebrew, one of his brethren." Still it was not an access of sudden frenzy, for "he looked this way and that way," to see "that there was no man" to observe his deed; rather was it an attempt to carry out spiritual ends by carnal means, such as in the history of Moses' ancestors had so often led to sin and suffering. He would become a deliverer before he was called to it of God; and he would accomplish it by other means than those which God would appoint. One of the fathers has rightly compared this deed to that of Peter in cutting off the ear of the high-priest's servant; at the same time also calling attention to the fact, that the heart both of Moses and Peter resembled a field richly covered with weeds, but which by their very luxuriance gave promise of much good fruit, when the field should have been broken up and sown with good seed.

In the gracious dispensation of God, that time had now come. Before being transplanted, so to speak, Moses had to be cut down. He had to strike root downwards, before he could spring upwards. As St. Stephen puts it, "his brethren understood not how that God, by his hand, would give them deliverance" - what his appearance and conduct among them really meant; and when next he attempted to interfere in a quarrel between two Hebrews, the wrong-doer in harsh terms disowned his authority, and reproached him with his crime.

It was now evident that the matter was generally known. Presently it reached the ears of Pharaoh. From what we know of Egyptian society, such an offense could not have remained unpunished, even in the son of a princess, and on the supposition that she who had originally saved Moses was still alive, after the lapse of forty years, and that the then reigning Pharaoh was her father. But, besides, Moses had not only killed an official in the discharge of his duty, he had virtually taken the part of the Hebrews, and encouraged them to rebellion. That Moses commanded such position of influence that Pharaoh could not at once order his execution, but "sought to slay him," only aggravated the matter, and made Moses the more dangerous. Open resistance to Pharaoh was of course impossible. The sole hope of safety now seemed to lie in renouncing all further connection with his people. That or flight were the only alternatives. On the other hand, flight might further provoke the wrath of the king, and it was more than doubtful whether any of the neighboring countries could, under such circumstances, afford him safe shelter. It was therefore, indeed, once more an act of "faith" when Moses "forsook Egypt, not fearing the wrath of the king, for he endured" (or remained steadfast, viz., to his choice and people), "as seeing the Invisible One," that is, as one who, instead of considering the king of Egypt, looked by faith to the King invisible. (1 Timothy 1:17)

Like Jacob of old, and Joseph under similar circumstances, Moses must now go into a strange land. All that Egypt could teach him, he had acquired. What he still needed could only be learned in loneliness, humiliation, and suffering. Two things would become manifest in the course of his history. That which, in his own view, was to have freed his people from their misery, had only brought misery to himself. On the other hand, that which seemed to remove him from his special calling, would prepare the way for its final attainment. And so it often happens to us in the most important events of our lives, that thus we may learn the lessons of faith and implicit self-surrender and that God alone may have the glory.

Disowned by his people, and pursued by the king, the gracious Providence of God prepared a shelter and home for the fugitive. Along the eastern shore of the Red Sea the Midianites, descended from Abraham through Keturah, (Genesis 25:2-4) had their settlements, whence, as nomads, they wandered, on one side to the southern point of the peninsula of Sinai, and on the other, northward, as far as the territory of Moab. Among the Midianites it happened to Moses, as of old to Jacob on his flight. At the "well" he was able to protect the daughters of Reuel, "the priest of Midian," against the violence of the shepherds, who drove away their flocks. ^* Invited in consequence to the house of Reuel, he continued there, and eventually married Zipporah, the daughter of the priest. This, and the birth of his two sons, to which we shall presently refer, is absolutely all that Moses himself records of his forty years' stay in Midian.

But we are in circumstances to infer some other and important details. The father-in-law of Moses seems to have worshipped the God of Abraham, as even his name implies: Reuel, the "friend of El" the latter the designation which the patriarchs gave to God, as El Shaddai, "God Almighty." (Exodus 6:3) This is further borne out by his after-conduct. (Exodus 18) Reuel is also called Jethro and Jether, (Exodus 3:1; 4:18) which means "excellency," and was probably his official title as chief priest of the tribe, the same as the Imam of the modern Arabs, the term having a kindred meaning. ^*

But the life of Moses in the house of Reuel must have been one of humiliation and loneliness. From her after-conduct (Exodus 4:25) we infer that Zipporah was a woman of violent, imperious temper, who had but little sympathy with the religious convictions of her husband. When she first met him as "an Egyptian," his bravery may have won her heart. But further knowledge of the deepest aims of his life might lead her to regard him as a gloomy fanatic, who busied his mind with visionary schemes. So little indeed does she seem to have had in common with her husband that, at the most trying and noble period of his life, when on his mission to Pharaoh, he had actually to send her away. (Exodus 18:2,3) Nor could there have been much confidence between Moses and his father-in-law. His very subordinate position in the family of Jethro (3:1); the fact of his reticence in regard to the exact vision vouchsafed him of God (4:18); and the humble manner in which Moses was sent back into Egypt (ver. 20), all give a saddening view of the mutual relations. What, however, all this time were the deepest feelings and experiences of his heart, found expression in the names which he gave to his two sons. The elder he named Gershom (expulsion, banishment), ^* "for he said, I have been a stranger in a strange land" (Exodus 2:22) the second he called Eliezer, "my God is help" (18:4). Banished to a strange land, far from his brethren and the land of promise, Moses longs for his real home. Yet this feeling issues not in despondency, far less in disbelief or distrust. On the contrary, "the peaceable fruits of righteousness," springing from the "chastening" of the Lord, appear in the name of his second son; "for the God of my fathers," said he, "is mine help, and delivered me from the sword of Pharaoh." The self-confidence and carnal zeal manifest in his early attempt to deliver his brethren in Egypt have been quenched in the land of his banishment, and in the school of sorrow. And the result of all he has suffered and learned has been absolute trustfulness in the God of his fathers, the God of the promises, Who would surely fulfill His word.