THE WATERS OF MERIBAH (Num. xx. 1-13)
THE POISON AND THE ANTIDOTE (Num. xxi. 4-9)
BALAAM (Num. xxii. 5)
AN UNFULFILLED DESIRE (Num. xxiii. 10; x.x.xi. 8)
THE BOOK OF EXODUS
FOUR SHAPING CENTURIES
"Now these are the names of the children of Israel, which came into Egypt: every man and his household came with Jacob. 2. Reuben, Simeon, Levi, and Judah, 3. Issachar, Zebulun, and Benjamin, 4. Dan and Naphtali, Gad and Asher. 5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 6. And Joseph died, and all his brethren, and all that generation. 7, And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 8. Now there arose up a new king over Egypt, which knew not Joseph. 9. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 10. Come on, let us deal wisely with them; lest they multiply, and it come to pa.s.s, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure-cities, Pithom and Raamses. 12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 13. And the Egyptians made the children of Israel to serve with rigour: 14. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour."--EXODUS i. 1-14.
The four hundred years of Israel"s stay in Egypt were divided into two unequal periods, in the former and longer of which they were prosperous and favoured, while in the latter they were oppressed. Both periods had their uses and place in the shaping of the nation and its preparation for the Exodus. Both carry permanent lessons.
I. The long days of unclouded prosperity. These extended over centuries, the whole history of which is summed up in two words: death and growth. The calm years glided on, and the shepherds in Goshen had the happiness of having no annals. All that needed to be recorded was that, one by one, the first generation died off, and that the new generations "were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty." The emphatic repet.i.tions recall the original promises in Genesis xii. 2, xvii. 4,5, xviii. 18. The preceding specification of the number of the original settlers (repeated from Genesis xlvi. 27) brings into impressive contrast the small beginnings and the rapid increase. We may note that eloquent setting side by side of the two processes which are ever going on simultaneously, death and birth.
One by one men pa.s.s out of the warmth and light into the darkness, and so gradually does the withdrawal proceed that we scarcely are aware of its going on, but at last "all that generation" has vanished. The old trees are all cleared off the ground, and everywhere their place is taken by the young saplings. The web is ever being woven at one end, and run down at the other. "The individual withers, but the race is more and more." How solemn that continual play of opposing movements is, and how blind we are to its solemnity!
That long period of growth may be regarded in two lights. It effected the conversion of a horde into a nation by numerical increase, and so was a link in the chain of the divine working. The great increase, of which the writer speaks so strongly, was, no doubt, due to the favourable circ.u.mstances of the life in Goshen, but was none the less regarded by him, and rightly so, as G.o.d"s doing. As the Psalmist sings, "_He_ increased His people greatly." "Natural processes" are the implements of a supernatural will. So Israel was being multiplied, and the end for which it was peacefully growing into a mult.i.tude was hidden from all but G.o.d. But there was another end, in reference to which the years of peaceful prosperity may be regarded; namely, the schooling of the people to patient trust in the long-delayed fulfilment of the promise. That hope had burned bright in Joseph when he died, and he being dead yet spake of it from his coffin to the successive generations. Delay is fitted and intended to strengthen faith and make hope more eager. But that part of the divine purpose, alas! was not effected as the former was. In the moral region every circ.u.mstance has two opposite results possible. Each condition has, as it were, two handles, and we can take it by either, and generally take it by the wrong one. Whatever is meant to better us may be so used by us as to worsen us. And the history of Israel in Egypt and in the desert shows only too plainly that ease weakened, if it did not kill, faith, and that Goshen was so pleasant that it drove the hope and the wish for Canaan out of mind. "While the bridegroom tarried they all slumbered and slept." Is not Israel in Egypt, slackening hold of the promise because it tarried, a mirror in which the Church may see itself? and do _we_ not know the enervating influence of Goshen, making us reluctant to shoulder our packs and turn out for the pilgrimage? The desert repels more strongly than Canaan attracts.
II. The shorter period of oppression. Probably the rise of a "new king"
means a revolution in which a native dynasty expelled foreign monarchs.
The Pharaoh of the oppression was, perhaps, the great Rameses II., whose long reign of sixty-seven years gives ample room for protracted and grinding oppression of Israel. The policy adopted was characteristic of these early despotisms, in its utter disregard of humanity and of everything but making the kingdom safe. It was not intentionally cruel, it was merely indifferent to the suffering it occasioned. "Let us deal _wisely_ with them"--never mind about justice, not to say kindness. Pharaoh"s "politics," like those of some other rulers who divorce them from morality, turned out to be impolitic, and his "wisdom" proved to be roundabout folly. He was afraid that the Israelites, if they were allowed to grow, might find out their strength and seek to emigrate; and so he set to work to weaken them with hard bondage, not seeing that that was sure to make them wish the very thing that he was blunderingly trying to prevent. The only way to make men glad to remain in a community is to make them at home there. The sense of injustice is the strongest disintegrating force. If there is a "dangerous cla.s.s" the surest way to make them more dangerous is to treat them harshly. It was a blunder to make "lives bitter," for hearts also were embittered. So the people were ripened for revolt, and Goshen became less attractive.
G.o.d used Pharaoh"s foolish wisdom, as He had used natural laws, to prepare for the Exodus. The long years of ease had multiplied the nation. The period of oppression was to stir them up out of their comfortable nest, and make them willing to risk the bold dash for freedom. Is not that the explanation, too, of the similar times in our lives? It needs that we should experience life"s sorrows and burdens, and find how hard the world"s service is, and how quickly our Goshens may become places of grievous toil, in order that the weak hearts, which cling so tightly to earth, may be detached from it, and taught to reach upwards to G.o.d. "Blessed is the man ... in whose heart are thy ways," and happy is he who so profits by his sorrows that they stir in him the pilgrim"s spirit, and make him yearn after Canaan, and not grudge to leave Goshen. Our ease and our troubles, opposite though they seem and are, are meant to further the same end,--to make us fit for the journey which leads to rest and home. We often misuse them both, letting the one sink us in earthly delights and oblivion of the great hope, and the other embitter our spirits without impelling them to seek the things that are above. Let us use the one for thankfulness, growth, and patient hope, and the other for writing deep the conviction that this is not our rest, and making firm the resolve that we will gird our loins and, staff in hand, go forth on the pilgrim road, not shrinking from the wilderness, because we see the mountains of Canaan across its sandy flats.
DEATH AND GROWTH
"And Joseph died, and all his brethren, and all that generation. 7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty...."--EXODUS i. 6, 7.
These remarkable words occur in a short section which makes the link between the Books of Genesis and of Exodus. The writer recapitulates the list of the immigrants into Egypt, in the household of Jacob, and then, as it were, having got them there, he clears the stage to prepare for a new set of actors. These few words are all that he cares to tell us about a period somewhat longer than that which separates us from the great Protestant Reformation. He notes but two processes--silent dropping away and silent growth. "Joseph died, and all his brethren, and all that generation." Plant by plant the leaves drop, and the stem rots and its place is empty. Seed by seed the tender green spikelets pierce the mould, and the field waves luxuriant in the breeze and the sunshine. "The children of Israel were fruitful, and increased abundantly."
I. Now, then, let us look at this twofold process which is always at work--silent dropping away and silent growth.
It seems to me that the writer, probably unconsciously, being profoundly impressed with certain features of that dropping away, reproduces them most strikingly in the very structure of his sentence: "Joseph died, and all his brethren, and all that generation." The uniformity of the fate, and the separate times at which it befell individuals, are strongly set forth in the clauses, which sound like the threefold falls of earth on a coffin. They all died, but not all at the same time. They went one by one, one by one, till, at the end, they were all gone. The two things that appeal to our imagination, and ought to appeal to our consciences and wills, in reference to the succession of the generations of men, are given very strikingly, I think, in the language of my text--namely, the stealthy a.s.saults of death upon the individuals, and its final complete victory.
If any of you were ever out at sea, and looked over a somewhat stormy water, you will have noticed, I dare say, how strangely the white crests of the breakers disappear, as if some force, acting from beneath, had plucked them under, and over the spot where they gleamed for a moment runs the blue sea. So the waves break over the great ocean of time; I might say, like swimmers pulled under by sharks, man after man, man after man, gets twitched down, till at the end--"Joseph died, and all his brethren, and _all_ that generation."
There is another process going on side by side with this. In the vegetable world, spring and autumn are two different seasons: May rejoices in green leaves and opening buds, and nests with their young broods; but winter days are coming when the greenery drops and the nests are empty, and the birds flown. But the singular and impressive thing (which we should see if we were not so foolish and blind) which the writer of our text lays his finger upon is that at the same time the two opposite processes of death and renewal are going on, so that if you look at the facts from the one side it seems nothing but a charnel-house and a Golgotha that we live in, while, seen from the other side, it is a scene of rejoicing, budding young life, and growth.
You get these two processes in the closest juxtaposition in ordinary life. There is many a house where there is a coffin upstairs and a cradle downstairs. The churchyard is often the children"s playground.
The web is being run down at the one end and woven at the other.
Wherever we look--
"Every moment dies a man, Every moment one is born."
"Joseph died, and all his brethren, and all that generation. And the children of Israel ... multiplied ... exceedingly."
But there is another thought here than that of the contemporaneousness of the two processes, and that is, as it is written on John Wesley"s monument in Westminster Abbey, "G.o.d buries the workmen and carries on the work." The great Vizier who seemed to be the only protection of Israel is lying in "a coffin in Egypt." And all these truculent brothers of his that had tormented him, they are gone, and the whole generation is swept away. What of that? They were the depositories of G.o.d"s purposes for a little while. Are G.o.d"s purposes dead because the instruments that in part wrought them are gone? By no means. If I might use a very vulgar proverb, "There are as good fish in the sea as ever came out of it," especially if G.o.d casts the net. So when the one generation has pa.s.sed away there is the other to take up the work. Thus the text is a fitting introduction to the continuance of the history of the further unfolding of G.o.d"s plan which occupies the Book of Exodus.
II. Such being the twofold process suggested by this text, let us next note the lessons which it enforces.
In the first place, let us be quite sure that we give it its due weight in our thoughts and lives. Let us be quite sure that we never give an undue weight to the one half of the whole truth. There are plenty of people who are far too much, const.i.tutionally and (perhaps by reason of a mistaken notion of religion) religiously, inclined to the contemplation of the more melancholy side of these truths; and there are a great many people who are far too exclusively disposed to the contemplation of the other. But the bulk of us never trouble our heads about either the one or the other, but go on, forgetting altogether that swift, sudden, stealthy, skinny hand that, if I might go back to my former metaphor, is put out to lay hold of the swimmer and then pull him underneath the water, and which will clasp us by the ankles one day and drag us down. Do you ever think about it? If not, surely, surely you are leaving out of sight one of what ought to be the formative elements in our lives.
And then, on the other hand, when our hearts are faint, or when the pressure of human mortality--our own, that of our dear ones, or that of others--seems to weigh us down, or when it looks to us as if G.o.d"s work was failing for want of people to do it, let us remember the other side--"And the children of Israel ... increased ... and waxed exceeding mighty; ... and the land was filled with them." So we shall keep the middle path, which is the path of safety, and so avoid the folly of extremes.
But then, more particularly, let me say that this double contemplation of the two processes under which we live ought to stimulate us to service. It ought to say to us, "Do you cast in your lot with that work which is going to be carried on through the ages. Do you see to it that your little task is in the same line of direction as the great purpose which G.o.d is working out--the increasing purpose which runs through the ages." An individual life is a mere little backwater, as it were, in the great ocean. But its minuteness does not matter, if only the great tidal wave which rolls away out there, in the depths and the distance amongst the fathomless abysses, tells also on the tiny pool far inland and yet connected with the sea by some narrow, long fiord.
If my little life is part of that great ocean, then the ebb and flow will alike act on it and make it wholesome. If my work is done in and for G.o.d, I shall never have to look back and say, as we certainly shall say one day, either here or yonder, unless our lives be thus part of the divine plan, "What a fool I was! Seventy years of toiling and moiling and effort and sweat, and it has all come to nothing; like a long algebraic sum that covers pages of intricate calculations, and the _pluses_ and _minuses_ just balance each other; and the net result is a great round nought." So let us remember the twofold process, and let it stir us to make sure that "in our embers" shall be "something that doth live," and that not "Nature," but something better--G.o.d--"remembers what was so fugitive." It is not fugitive if it is a part of the mighty whole.
But further, let this double contemplation make us very content with doing insignificant and unfinished work.
Joseph might have said, when he lay dying: "Well! perhaps I made a mistake after all. I should not have brought this people down here, even if I have been led hither. I do not see that I have helped them one step towards the possession of the land." Do you remember the old proverb about certain people who should not see half-finished work? All our work in this world has to be only what the physiologists call functional. G.o.d has a great scheme running on through ages. Joseph gives it a helping hand for a time, and then somebody else takes up the running, and carries the purpose forward a little further. A great many hands are placed on the ropes that draw the car of the Ruler of the world. And one after another they get stiffened in death; but the car goes on. We should be contented to do our little bit of the work. Never mind whether it is complete and smooth and rounded or not. Never mind whether it can be isolated from the rest and held up, and people can say, "He did that entire thing unaided." That is not the way for most of us. A great many threads go to make the piece of cloth, and a great many throws of the shuttle to weave the web. A great many bits of gla.s.s make up the mosaic pattern; and there is no reason for the red bit to pride itself on its fiery glow, or the grey bit to boast of its silvery coolness. They are all parts of the pattern, and as long as they keep their right places they complete the artist"s design. Thus, if we think of how "one soweth and another reapeth," we may be content to receive half-done works from our fathers, and to hand on unfinished tasks to them that come after us. It is not a great trial of a man"s modesty, if he lives near Jesus Christ, to be content to do but a very small bit of the Master"s work.
And the last thing that I would say is, let this double process going on all round us lift our thoughts to Him who lives for ever. Moses dies; Joshua catches the torch from his hand. And the reason why he catches the torch from his hand is because G.o.d said, "As I was with Moses so I will be with thee." Therefore we have to turn away in our contemplations from the mortality that has swallowed up so much wisdom and strength, eloquence and power, which the Church or our own hearts seem so sorely to want: and, whilst we do, we have to look up to Jesus Christ and say, "He lives! He lives! No man is indispensable for public work or for private affection and solace so long at there is a living Christ for us to hold by."
Dear brethren, we need that conviction for ourselves often. When life seems empty and hope dead, and nothing is able to fill the vacuity or still the pain, we have to look to the vision of the Lord sitting on the empty throne, high and lifted up, and yet very near the aching and void heart. Christ lives, and that is enough.
So the separated workers in all the generations, who did their little bit of service, like the many generations of builders who laboured through centuries upon the completion of some great cathedral, will be united at the last; "and he that soweth, and he that reapeth, shall rejoice together" in the harvest which was produced by neither the sower nor the reaper, but by Him who blessed the toils of both.
"Joseph died, and all his brethren, and all that generation"; but Jesus lives, and therefore His people "grow and multiply," and His servants"
work is blessed; and at the end they shall be knit together in the common joy of the great harvest, and of the day when the headstone is brought forth with shoutings of "Grace! grace unto it."
THE ARK AMONG THE FLAGS
"And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river"s brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river"s side; and when she saw the ark among the flags, she sent her maid to fetch it. 6. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compa.s.sion on him, and said, This is one of the Hebrews" children. 7. Then said his sister to Pharaoh"s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 8. And Pharaoh"s daughter said to her, Go. And the maid went and called the child"s mother. 9. And Pharaoh"s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 10. And the child grew, and she brought him unto Pharaoh"s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water."--EXODUS ii. 1-10.
I. It is remarkable that all the persons in this narrative are anonymous. We know that the names of "the man of the house of Levi" and his wife were Amram and Jochebed. Miriam was probably the anxious sister who watched what became of the little coffer. The daughter of Pharaoh has two names in Jewish tradition, one of which corresponds to that which Brugsch has found to have been borne by one of Rameses" very numerous daughters. One likes to think that the name of the gentle-hearted woman has come down to us; but, whether she was called "Meri" or not, she and the others have no name here. The reason can scarcely have been ignorance. But they are, as it were, kept in shadow, because the historian saw, and wished us to see, that a higher Hand was at work, and that over all the events recorded in these verses there brooded the informing, guiding Spirit of G.o.d Himself, the sole actor.
"Each only as G.o.d wills Can work--G.o.d"s puppets, best and worst, Are we: there is no last nor first."
II. The mother"s motive in braving the danger to herself involved in keeping the child is remarkably put. "When she saw that he was a goodly child, she hid him." It was not only a mother"s love that emboldened her, as it does all weak creatures, to shelter her offspring at her own peril, but something in the look of the infant, as it lay on her bosom, touched her with a dim hope. According to the Septuagint translation, both parents shared in this. And so the Epistle to the Hebrews unites them in that which is here attributed to the mother only. Stephen, too, speaks of Moses as "fair in G.o.d"s sight." As if the prescient eyes of the parents were not blinded by love, but rather cleared to see some token of divine benediction resting on him. The writer of the _Hebrews_ lifts the deed out of the category of instinctive maternal affection up to the higher level of faith. So we may believe that the aspect of her child woke some prophetic vision in the mother"s soul, and that she and her husband were of those who cherished the hopes naturally born from the promise to Abraham, nurtured by Jacob"s and Joseph"s dying wish to be buried in Canaan, and matured by the tyranny of Pharaoh. Their faith, at all events, grasped the unseen G.o.d as their helper, and made Jochebed bold to break the terrible law, as a hen will fly in the face of a mastiff to shield her brood. Their faith perhaps also grasped the future deliverance, and linked it in some way with their child. We may learn how transfiguring and enn.o.bling to the gentlest and weakest is faith in G.o.d, especially when it is allied with unselfish human love.