Historical Writings

(Exodus 2:23; 4:17)

WHEN God is about to do any of His great works, He first silently prepares all for it. Not only the good seed to be scattered, but the breaking up of the soil for its reception is His. Instrumentalities, unrecognized at the time, are silently at work; and, together with the good gift to be bestowed on His own, He grants them the felt need and the earnest seeking of it. Thus prayers and answers are, as it were, the scales of grace in equipoise.

It was not otherwise when God would work the great deliverance of His people from Egypt. Once more it seemed as if the clouds overhead were just then darkest and heaviest. One king had died and another succeeded; ^* but the change of government brought not to Israel that relief which they had probably expected. Their bondage seemed now part of the settled policy of the Pharaohs. Not one ray of hope lit up their sufferings other than what might have been derived from faith. But centuries had passed without any communication or revelation from the God of their fathers!

It must therefore be considered a revival of religion when, under such circumstances, the people, instead of either despairing or plotting rebellion against Pharaoh, turned in earnest prayer unto the Lord, or, as the sacred text puts it, significantly adding the definite article before God, (Exodus 2:23) "cried" "unto the God," that is, not as unto one out of many, but unto the only true and living God. This spirit of prayer, now for the first time appearing among them, was the first pledge and harbinger, indeed, the commencement of their deliverance. (Exodus 3:7; Deuteronomy 26:7) For though only "a cry," so to speak, spiritually inarticulate, no intervening period of time divided their prayer from its answer. "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them" - literally, He "knew them," that is, recognized them as the chosen seed of Abraham, and, recognizing, manifested His love towards them.

The southern end of the peninsula of Sinai, to which the sacred narrative now takes us, consists of a confused mass of peaks (the highest above 9,000 feet), some of dark green porphyry, but mostly red granite of different hues, which is broken by strips of sand or gravel, intersected by wadies or glens, which are the beds of winter torrents, and dotted here and there with green spots, chiefly due to perennial fountains. The great central group among these mountains is that of Horeb, and one special height in it Sinai, the "mount of God." Strangely enough it is just here amidst this awful desolateness that the most fertile places in "the wilderness" are also found. Even in our days part of this plateau is quite green. Hither the Bedouin drive their flocks when summer has parched all the lower districts. Fruit-trees grow in rich luxuriance in its valleys, and "the neighborhood is the best watered in the whole peninsula, running streams being found in no less than four of the adjacent valleys."* It was thither that Moses, probably in the early summer,** drove Reuel's flock for pasturage and water. Behind him, to the east, lay the desert; before him rose in awful grandeur the mountain of God. The stillness of this place is unbroken; its desolateness only relieved by the variety of coloring in the dark green or the red mountain peaks, some of which "shine in the sunlight like burnished copper." The atmosphere is such that the most distant outlines stand out clearly defined, and the faintest sound falls distinctly on the ear. All at once truly a "strange sight" presented itself. On a solitary crag, or in some sequestered valley, one of those spiked, gnarled, thorny acacia trees, which form so conspicuous a feature in the wadies of" the desert," of which indeed they are. The only timber tree of any size," ^{*** ** *} stood enwrapped in fire, and yet "the bush was not consumed."

At view of this, Moses turned aside "to see this great sight." And yet greater wonder than this awaited him. A vision which for centuries had not been seen now appeared; a voice which had been silent these many ages again spoke. "The Angel of Jehovah" (ver. 2), who is immediately afterwards Himself called "Jehovah" and "God" (vers. 4,5), spake to him "out of the midst of the bush." His first words warned Moses to put his shoes from off his feet, as standing on holy ground; the next revealed Him as the same Angel of the Covenant, who had appeared unto the fathers as "the God of Abraham, the God of Isaac, and the God of Jacob." The reason of the first injunction was not merely reverence, but it was prompted by the character of Him who spoke. For in the East shoes are worn chiefly as protection from defilement and dust, and hence put off when entering a sanctuary, in order, as it were, not to bring within the pure place defilement from without. But the place where Jehovah manifests Himself - whatever it be - is "holy ground," and he who would have communication with Him must put aside the defilement that clings to him. In announcing Himself as the God of the fathers, Jehovah now declared the continuity of His former purpose of mercy, His remembrance of Israel, and His speedy fulfillment of the promises given of old. During these centuries of silence He had still been the same, ever mindful of His covenant, and now, just as it might seem that His purpose had wholly failed, the set time had come, when He would publicly manifest Himself as the God of Abraham, Isaac, and Jacob. ^*

The same truth was symbolically expressed by the vision of the burning bush. Israel, in its present low and despised state, was like the thorn bush in the wilderness (comp. Judges 9:15), burning in the fiery "furnace of Egypt," (Deuteronomy 4:20) but "not given over unto death," because Jehovah, the Angel of the Covenant, was "in the midst of the bush" - a God who chastened, but did "not consume." And this vision was intended not only for Moses, but for all times. It symbolizes the relationship between God and Israel at all times, and similarly that between Him and His Church. For the circumstances in which the Church is placed, and the purpose of God towards it, continue always the same. But this God, in the midst of the flames of the bush, is also a consuming fire, alike in case of forgetfulness of the covenant on the part of His people, (Deuteronomy 4:24) and as "a fire" that "burneth up His enemies round about." (Psalm 97:3) This manifestation of God under the symbol of fire, which on comparison will be seen to recur through all Scripture, shall find its fullest accomplishment when the Lord Jesus shall come to judge -"His eyes as a flame of fire, and on His head many crowns." (Revelation 19:12)

But as for Moses, he "hid his face; for he was afraid to look upon God." The vision vouchsafed, and the words which accompanied it, prepare us for the further communication which the Lord was pleased to make to His servant. He had heard the cry of His people; He knew their sorrows, and He had come to deliver and bring them into the Land of Promise, "a good land," it is added, "and a large," a land "flowing with milk and honey" -large and fruitful enough to have been at the time the territory of not fewer than six Canaanitish races (ver. 8). Finally, the Lord directed Moses to go to Pharaoh in order to bring His people out of Egypt.

Greater contrast could scarcely be conceived than between the Moses of forty years ago and him who now pleaded to be relieved from this work. If formerly his self-confidence had been such as to take the whole matter into his own hands, his self-diffidence now went the length of utmost reluctance to act, even. as only the Lord's messenger and minister. His first and deepest feelings speak themselves in the question, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" (ver. 11). But the remembrance of former inward and outward failure was no longer applicable, for God Himself would now be with him. In token of this he was told, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain." Evidently this "token" appealed to his faith, as indeed every "sign" does, whence their misunderstanding by those "who are not of the household of faith" (comp. Matthew 12:38,39; Luke 16:31). Similarly, long afterwards, a distantly future event - the birth of the Virgin's Son - was to be a sign to the house of Ahaz of the preservation of the royal line of David. (Isaiah 7:10-14) Was it then that underneath all else God saw in the heart of Moses a want of realizing faith, and that He would now call it forth? This first difficulty, on the part of Moses, had been set aside. His next was: What should he say in reply to this inquiry of Israel about God? "What is His Name?" (ver. 13). This means, What was he to tell them in answer to their doubts and fears about God's purposes towards them? For, in Scripture, the name is regarded as the manifestation of character or of deepest purpose, whence also a new name was generally given after some decisive event, which for ever after stamped its character upon a person or place.

In answer to this question, the Lord explained to Moses, and bade him tell Israel, the import of the name Jehovah, by which He had at the first manifested Himself, when entering into covenant with Abraham. (Genesis 15:7) It was, "I am that I am" - words betokening His unchangeable nature and faithfulness. The "I am" had sent Moses, and, as if to remove all doubt, he was to add' "the God of your fathers, of Abraham, Isaac, and Jacob." "This," the Lord declares, "is my Name for ever, and this is my memorial to all generations;" in other words, as such He would always prove Himself, and as such He willeth to be known and remembered, not only by Israel, but "to all generations." Here, then, at the very outset, when the covenant with Abraham was transferred to his seed, the promise also, which included all nations in its blessing, was repeated. In further preparation for his mission, God directed Moses on his arrival in Egypt to "gather" the elders of Israel together, and, taking up the very words of Joseph's prophecy when he died, (Genesis 1:24) to announce that the promised time had come, and that God had "surely visited" His people. Israel, he was told, would hearken to his voice; not so Pharaoh, although the original demand upon him was to be only to dismiss the people for a distance of three days' journey into the wilderness. Yet Pharaoh would not yield, "not even by a strong hand" (ver. 19) - that is, even when the strong hand of God would be upon him. But, at the last, the wonder-working power of Jehovah would break the stubborn will of Pharaoh; and when Israel left Egypt it would not be as fugitives, but, as it were, like conquerors laden with the spoil of their enemies.

Thus the prediction clearly intimated that only after a long and severe contest Pharaoh would yield. But would the faith of Israel endure under such a trial? This is probably the meaning of Moses' next question, seemingly strange as put at this stage:

"But, behold, they will not believe me, nor hearken unto my voice: for they will say, Jehovah hath not appeared unto thee." (Exodus 4:1)

To such doubts, whether on the part of Israel, of Pharaoh, or of the Egyptians, a threefold symbolical reply was now furnished, and that not only to silence those who might so object, but also for the encouragement of Moses himself. This reply involved the bestowal of power upon Moses to work miracles. We note that here, for the first time in Old Testament history, this power was bestowed upon man, and that the occasion was the first great conflict between the world and the Church. These miracles were intended to be like "a voice" from heaven, bearing direct testimony to the truth of Moses' commission. So we read in Exodus 4:8 of Israel "hearkening unto" and "believing" "the voice" of the signs, and in Psalm 105:27 (marginal reading) that Moses and Aaron "shewed the words of His signs among them." But while this was the general purpose of the three signs now displayed - first to Moses himself - each had also its special reference. The first to Pharaoh, the second to Israel, and the third to the might of Egypt.

In the first sign Moses was bidden to look at the rod in his hand. It was but an ordinary shepherd's staff, At God's command he was to cast it on the ground, when presently it was changed into a serpent, from which Moses fled in terror. Again God commands, and as Moses seized the serpent by the tail, it once more "became a rod in his hand." The meaning of this was plain. Hitherto Moses had wielded the shepherd's crook. At God's command he was to cast it away; his calling was to be changed, and he would have to meet "the serpent" - not only the old enemy, but the might of Pharaoh, of which the serpent was the public and well-known Egyptian emblem.* "The serpent was the symbol of royal and divine power on the diadem of every Pharaoh" ^{** *} - the emblem of the land, of its religion, and government.

At God's command, Moses next seized this serpent, when it became once more in his hand the staff with which he led his flock - only that now the flock was Israel, and the shepherd's staff the wonder-working "rod of God." (Exodus 4:20) In short, the humble shepherd, who would have fled from Pharaoh, should, through Divine strength, overcome all the might of Egypt.

The second sign shown to Moses bore direct reference to Israel. The hand which Moses was directed to put in his bosom became covered with leprosy; but the same hand, when a second time he thrust it in, was restored whole. This miraculous power of inflicting and removing a plague, universally admitted to come from God, showed that Moses could inflict and remove the severest judgments of God. But it spoke yet other "words" to the people. Israel, of whom the Lord had said unto Moses, "Carry them in thy bosom," (Numbers 11:12) was the leprous hand. But as surely and as readily as it was restored when thrust again into Moses' bosom, so would God bring them forth from the misery and desolateness of their state in Egypt, and restore them to their own land.

The third sign given to Moses, in which the water from the Nile when poured upon the ground was to become blood, would not only carry conviction to Israel, but bore special reference to the land of Egypt. The Nile, on which its whole fruitfulness depended, and which the Egyptians worshipped as divine, was to be changed into blood. Egypt and its gods were to be brought low before the absolute power which God would manifest.

These "signs," which could not be gainsaid, were surely sufficient. And yet Moses hesitated. Was he indeed the proper agent for such a work? He possessed not the eloquence whose fire kindles a nation's enthusiasm and whose force sweeps before it all obstacles. And when this objection also was answered by pointing him to the need of direct dependence on Him who could unloose the tongue and open eyes and ears, the secret reluctance of Moses broke forth in the direct request to employ some one else on such a mission. Then it was that "the anger of the Lord was kindled against Moses." Yet in His tender mercy He pitied and helped the weakness of His servant's faith. For this twofold purpose God announced that even then Aaron was on his way to join him, and that he would undertake the part of the work for which Moses felt himself unfit. Aaron would be alike the companion and, so to speak, "the prophet" of Moses. (Exodus 7:1) As the prophet delivers the word which he receives, so would Aaron declare the Divine message committed to Moses. "AND MOSES WENT." (Exodus 4:18)

Two points yet require brief explanation at this stage of our narrative. For, first, it would appear that the request which Moses was in the first place charged to address to Pharaoh was only for leave "to go three days journey into the wilderness," whereas it was intended that Israel should for ever leave the land of Egypt. Secondly, a Divine promise was given that Israel should "not go empty," but that God would give the people favor in the sight of the Egyptians, and that every woman should "borrow of her neighbor," so that they would "spoil the Egyptians."

At the outset, we observe the more than dutiful manner in which Israel was directed to act towards Pharaoh. Absolutely the king, Pharaoh had no right to detain the people in Egypt. Their fathers had avowedly come not to settle, but temporarily

"to sojourn," (Genesis 47:4) and on that understanding they had been received. And now they were not only wrongfully oppressed, but unrighteously detained. But still they were not to steal away secretly, nor yet to attempt to raise the standard of rebellion.

Nor was the Divine power with which Moses was armed to be at the first employed either in avenging their past wrongs or in securing their liberty.

On the contrary, they were to apply to Pharaoh for permission to undertake even so harmless an expedition as a three days pilgrimage into the wilderness to sacrifice unto God - a request all the more reasonable, that Israel's sacrifices would, from a religious point of view, have been "an abomination" to the Egyptians, (Exodus 8:62) and might have led to disturbances. The same almost excess of regard for Pharaoh prompted that at the first only so moderate a demand should be made upon him. It was infinite condescension to Pharaoh's weakness, on the part of God, not to insist from the first upon the immediate and entire dismissal of Israel. Less could not have been asked than was demanded of Pharaoh, nor could obedience have been made more easy. Only the most tyrannical determination to crush the rights and convictions of the people, and the most daring defiance of Jehovah, could have prompted him to refuse such a request, and that in face of all the signs and wonders by which the mission of Moses was accredited. Thus at the first his submission was to be tried where it was easiest to render it, and where disobedience would be "without excuse."

There might have been some plea for such a man as Pharaoh to refuse at once and wholly to let those go who had so long been his bondsmen; there could be absolutely none for resisting a demand so moderate and supported by such authority. Assuredly such a man was ripe for the judgment of hardening; just as, on the other hand, if he had at the first yielded obedience to the Divine will, he would surely have been prepared to receive a further revelation of His will, and grace to submit to it. And so God in His mercy always deals with man. "He that is faithful in that which is least, is faithful also in much and he that is unjust in the least, is unjust also in much." The demands of God are intended to try what is in us. It was so in the case of Adam's obedience, of Abraham's sacrifice, and now of Pharaoh; only that in the latter case. as in the promise to spare Sodom if even ten righteous men were found among its wicked inhabitants, the Divine forbearance went to the utmost verge of condescension. The same principle of government also appears in the New Testament, and explains how the Lord often first told of "earthly things," that unbelief in regard to them might convince men of their unfitness to hear of "heavenly things." Thus the young ruler (Matthew 19:16) who believed himself desirous of inheriting eternal life, and the scribe who professed readiness to follow Christ, (Matthew 8:19) had each only a test of "earthly things" proposed, and yet each failed in it. The lesson is one which may find its application in our own ease - for only "then shall we know if we follow on to know the Lord."

The second difficulty about the supposed direction to Israel to "borrow jewels of silver, and jewels of gold, and raiment," and so to "spoil the Egyptians," (Exodus 3:22) rests upon a simple misunderstanding of the text. Common sense even would indicate that, under the circumstances in which the children of Israel, at the last, left the land, no Egyptian could have contemplated a temporary loan of jewels, soon to be repaid. But, in truth, the word rendered in our Authorized Version by "borrowing," does not mean a loan and is not used in that sense in a single passage in which it occurs throughout the Old Testament. It always and only means "to ask" or to request." This "request," or "demand" - as, considering the justice of the case, we should call it - was readily granted by the Egyptians. The terror of Israel had fallen on them, and instead of leaving Egypt as fugitives, they marched out like a triumphant host, carrying with them "the spoil" of their Divinely conquered enemies.

It is of more importance to notice another point. Moses was the first to bear a Divine commission to others. He was also the first to work miracles. Miracles present to us the union of the Divine and the human. All miracles pointed forward to the greatest of all miracles, "the mystery of godliness, into which angels desire to look; "the union of the Divine with the human" in its fullest appearance in the Person of the God-Man. Thus in these two aspects of his office, as well as in his mission to redeem Israel from bondage and to sanctify them unto the Lord, Moses was an eminent type of Christ.

"Wherefore" let us "consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to Him that appointed Him, as also Moses was faithful in all his house - as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over His own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." (Hebrews 3:1,2, 5,6)