From exultant grat.i.tude and trust, what is next to spring? That which is reproachfully called anthropomorphism, something which indeed easily degenerates into unworthy notions of a G.o.d limited by such restraints or warped by such pa.s.sions as our own, yet which is after all a great advance towards true and holy thoughts of Him Who made man after His image and in His likeness.
Human affection cannot go forth to G.o.d without believing that like affection meets and responds to it. If He is indeed the best and purest, we must think of Him as sharing all that is best and purest in our souls, all that we owe to His inspiring Spirit.
"So through the thunder comes a human voice, Saying "O heart I made, a heart beats here.""
If ever any religion was sternly jealous of the Divine prerogatives, profoundly conscious of the incommunicable dignity of the Lord our G.o.d Who is one Lord, it was the Jewish religion. Yet when Jesus was charged with making Himself G.o.d, He could appeal to the doctrine of their own Scripture-that the judges of the people exercised so divine a function, and could claim such divine support, that G.o.d Himself spoke through them, and found representatives in them. "Is it not written in your law, I said Ye are G.o.ds?" (John x. 34). Not in vain did He appeal to such scriptures-and there are many such-to vindicate His doctrine. For man is never lifted above himself, but G.o.d in the same degree stoops towards us, and identifies Himself with us and our concerns. Who then shall limit His condescension? What ground in reason or revelation can be taken up for denying that it may be perfect, that it may develop into a permanent union of G.o.d with the creature whom He inspired with His own breath? It is by such steps that the Old Testament prepared Israel for the Incarnation. Since the Incarnation we have actually needed help from the other side, to prevent us from humanising our conceptions over-much.
And this has been provided in the ever-expanding views of His creation given to us by science, which tell us that if He draws nigh to us it is from heights formerly undreamed of. Now, such a step as we have been considering is taken unawares in the bold phrase "Jehovah is a man of war." For in the original, as in the English, this includes the a.s.sertion "Jehovah is a man." Of course it is only a bold figure. But such a figure prepares the mind for new light, suggesting more than it logically a.s.serts.
The phrase is more striking when we remember that remarkable peculiarity of the Exodus and its revelations which has been already pointed out.
Elsewhere G.o.d appears in human likeness. To Abraham it was so, just before, and to Manoah soon afterwards. Ezekiel saw upon the likeness of the throne the likeness of the appearance of a man (Ezek. i. 26). But Israel saw no similitude, only he heard a voice. This was obviously a safeguard against idolatry. And it makes the words more noteworthy, "Jehovah is a man of war," marching with us, our champion, into the battle. And we know Him as our fathers knew Him not,-"Jehovah is His name."
The poem next describes the overthrow of the enemy: the heavy plunge of men in armour into the deeps, the arm of the Lord dashing them in pieces, His "fire" consuming them, while the blast of His nostrils is the storm which "piles up" the waters, solid as a wall of ice, "congealed in the heart of the sea." Then the singers exultantly rehea.r.s.e the short panting eager phrases, full of greedy expectation, of the enemy breathless in pursuit-a pa.s.sage well remembered by Deborah, when her triumphant song closed by an insulting repet.i.tion of the vain calculations of the mother of Sisera and "her wise ladies."
The eleventh verse is remarkable as being the first announcement of the holiness of G.o.d. "Who is like unto Thee, glorious in holiness?" And what does holiness mean? The Hebrew word is apparently suggestive of "brightness," and the two ideas are coupled by Isaiah (x. 17): "The Light of Israel shall be for a fire, and his Holy One for a flame."
There is indeed something in the purity of light, in its absolute immunity from stain-no pa.s.sive cleanness, as of the sand upon the sh.o.r.e, but intense and vital-and in its remoteness from the conditions of common material substances, that well expresses and typifies the lofty and awful quality which separates holiness from mere virtue. "G.o.d is called the Holy One because He is altogether pure, the clear and spotless Light; so that in the idea of the holiness of G.o.d there are embodied the absolute moral purity and perfection of the Divine nature, and His unclouded glory" (Keil, _Pent._, ii. 99). In this thought there is already involved separation, a lofty remoteness.
And when holiness is attributed to man, it never means innocence, nor even virtue, merely as such. It is always a derived attribute: it is reflected upon us, like light upon our planet; and like consecration, it speaks not of man in himself, but in his relation to G.o.d. It expresses a kind of separation to G.o.d, and thus it can reach to lifeless things which bear a true relation to the Divine. The seventh day is thus "hallowed." It is the very name of the "Holy Place," the "Sanctuary."
And the ground where Moses was to stand unshod beside the burning bush was p.r.o.nounced "holy," not by any concession to human weakness, but by the direct teaching of G.o.d. Very inseparable from all true holiness is separation from what is common and unclean. Holy men may be involved in the duties of active life; but only on condition that in their bosom shall be some inner shrine, whither the din of worldliness never penetrates, and where the lamp of G.o.d does not go out.
It is a solemn truth that a kind of inverted holiness is known to Scripture. Men "sanctify themselves" (it is this very word), "and purify themselves to go into the gardens, ... eating swine"s flesh and the abomination and the mouse" (Isa. lxvi. 17). The same word is also used to declare that the whole fruit of a vineyard sown with two kinds of fruit shall be _forfeited_ (Deut. xxii. 9), although the notion there is of something unnatural and therefore interdicted, which notion is carried to the utmost extreme in another derivative from the same root, expressing the most depraved of human beings.
Just so, the Greek word "anathema" means both "consecrated" and "marked out for wrath" (Luke xxi. 5; 1 Cor. xvi. 22: the difference in form is insignificant.) And so again our own tongue calls the saints "devoted,"
and speaks of the "devoted" head of the doomed sinner, being aware that there is a "separation" in sin as really as in purity. The G.o.ds of the heathen, like Jehovah, claimed an appropriate "holiness," sometimes unspeakably degraded. They too were separated, and it was through long lines of sphinxes, and many successive chambers, that the Egyptian worshipper attained the shrine of some contemptible or hateful deity.
The religion which does not elevate depresses. But the holiness of Jehovah is n.o.ble as that of light, incapable of defilement. "Who among the G.o.ds is like Thee ... glorious in holiness?" And Israel soon learned that the worshipper must become a.s.similated to his Ideal: "Ye shall be holy men unto Me" (xxii. 31). It is so with us. Jesus is separated from sinners. And we are to go forth unto Him out of the camp, bearing His reproach (Heb. vii. 26, xiii. 13).
The remainder of the song is remarkable chiefly for the confidence with which the future is inferred from the past. And the same argument runs through all Scripture. As Moses sang, "Thou shalt bring them in and plant them in the mountain of Thine inheritance," because "Thou stretchedst out Thy right hand, the earth[29] swallowed" their enemies, so David was sure that goodness and mercy should follow him all the days of his life, because G.o.d was already leading him in green pastures and beside still waters. And so St. Paul, knowing in Whom he had believed, was persuaded that He was able to keep his deposit until that day (2 Tim. i. 12).
So should pardon and Scripture and the means of grace rea.s.sure every doubting heart; for "if the Lord were pleased to kill us, He would not have ... showed us all these things" (Judg. xiii. 23). And in theory, and in good hours, we confess that this is so. But after our song of triumph, if we come upon bitter waters we murmur; and if our bread fail, we expect only to die in the wilderness.
_SHUR._
xv. 227.
From the Red Sea the Israelites marched into the wilderness of Shur-a general name, of Egyptian origin, for the district between Egypt and Palestine, of which Etham, given as their route in Numbers (x.x.xiii. 8), is a subdivision. The rugged way led over stone and sand, with little vegetation and no water. And the "three days" journey" to Marah, a distance of thirty-three miles, was their first experience of absolute hardship, for not even the curtain of miraculous cloud could prevent them from suffering keenly by heat and thirst.
It was a period of disillusion. Fond dreams of ease and triumphant progress, with every trouble miraculously smoothed away, had naturally been excited by their late adventure. Their song had exulted in the prospect that their enemies should melt away, and be as still as a stone. But their difficulties did not melt away. The road was weary.
They found no water. They were still too much impressed by the miracle at the Red Sea, and by the mysterious Presence overhead, for open complaining to be heard along the route; but we may be sure that reaction had set in, and there was many a sinking heart, as the dreary route stretched on and on, and they realised that, however romantic the main plan of their journey, the details might still be prosaic and exacting. They sang praises unto Him. They soon forgat His works. Aching with such disappointments, at last they reached the waters of Marah, and they could not drink, for they were bitter.
And if Marah be indeed Huwara, as seems to be agreed, the waters are still the worst in all the district. It was when the relief, so confidently expected, failed, and the term of their sufferings appeared to be indefinitely prolonged, that their self-control gave way, and they "murmured against Moses, saying, What shall we drink?" And we may be sure that wherever discontent and unbelief are working secret mischief to the soul, some event, some disappointment or temptation, will find the weak point, and the favourable moment of attack, just as the seeds of disease find out the morbid const.i.tution, and a.s.sail it.
Now, all this is profoundly instructive, because it is true to the universal facts of human nature. When a man is promoted to unexpected rank, or suddenly becomes rich, or reaches any other unlooked-for elevation, he is apt to forget that life cannot, in any position, be a romance throughout, a long thrill, a whole song at the top note of the voice. Affection itself has a dangerous moment, when two united lives begin to realise that even their union cannot banish aches and anxieties, weariness and business cares. Well for them if they are content with the power of love to sweeten what it cannot remove, as loyal soldiers gladly sacrifice all things for the cause, and as Israel should have been proud to endure forced marches under the cloudy banner of its emanc.i.p.ating G.o.d.
As neither rank nor affection exempts men from the dust and tedium of life, or from its disappointments, so neither does religion. When one is "made happy" he expects life to be only a triumphal procession towards Paradise, and he is startled when "now for a season, if need be, he is in heaviness through manifold temptations." Yet Christ prayed not that we should be taken out of the world. We are bidden to endure hardness as good soldiers, and to run with patience the race which is set before us; and these phrases indicate our need of the very qualities wherein Israel failed. As yet the people murmured not ostensibly against G.o.d, but only against Moses. But the estrangement of their hearts is plain, since they made no appeal to G.o.d for relief, but a.s.sailed His agent and representative. Yet they had not because they asked not, and relief was found when Moses cried unto the Lord. Their leader was "faithful in all his house"; and instead of upbraiding his followers with their ingrat.i.tude, or bewailing the hard lot of all leaders of the mult.i.tude, whose popularity neither merit nor service can long preserve unclouded, he was content to look for sympathy and help where we too may find it.
We read that the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet. In this we discern the same union of Divine grace with human energy and use of means, as in all medicine, and indeed all uses of the divinely enlightened intellect of man. It would have been easy to argue that the waters could only be healed by miracle, and if G.o.d wrought a miracle what need was there of human labour? There was need of obedience, and of the co-operation of the human will with the divine. We shall see, in the case of the artificers of the tabernacle, that G.o.d inspires even handicraftsmen as well as theologians-being indeed the universal Light, the Giver of all good, not only of Bibles, but of rain and fruitful seasons. But the artisan must labour, and the farmer improve the soil.
Shall we say with the fathers that the tree cast into the waters represents the cross of Christ? At least it is a type of the sweetening and a.s.suaging influences of religion-a new element, entering life, and as well fitted to combine with it as medicinal bark with water, making all wholesome and refreshing to the disappointed wayfarer, who found it so bitter hitherto.
The Lord was not content with removing the grievance of the hour; He drew closer the bonds between His people and Himself, to guard them against another transgression of the kind: "there He made for them a statute and an ordinance, and there He proved them." It is pure a.s.sumption to pretend that this refers to another account of the giving of the Jewish law, inconsistent with that in the twentieth chapter, and placed at Marah instead of Sinai.[30] It is a transaction which resembles much rather the promises given (and at various times, although confusion and repet.i.tion cannot be inferred) to Abraham and Jacob (Gen.
xii. 13, xv. 1, 1821, xvii. 114, xxii. 1518, xxviii. 1315, x.x.xv.
1012). He said, "If thou wilt diligently hearken to the voice of the Lord thy G.o.d, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and wilt keep all His statutes, I will put none of the diseases upon thee which I have put upon the Egyptians, for I am the Lord which healeth thee." It is a compact of obedient trust on one side, and protection on the other. If they felt their own sinfulness, it a.s.serted that He who had just healed the waters could also heal their hearts. From the connection between these is perhaps derived the comparison between human hearts and a fountain of sweet water or bitter (Jas. iii. 11).
But certainly the promised protection takes an unexpected shape. What in their circ.u.mstances leads to this specific offer of exemption from certain foul diseases-"the boil of Egypt, and the emerods, and the scurvy, and the itch, whereof thou canst not be healed" (Deut. xxviii.
27)? How does this meet the case? Doubtless by reminding them that there are better exemptions than from hardship, and worse evils than privations. If they do not realise this at the spiritual level, at least they can appreciate the threat that "He will bring upon thee again all the diseases of Egypt which thou wast afraid of" (Deut. xxviii. 60). To be even a luxurious and imperial race, but infected by repulsive and hopeless ailments, is not a desirable alternative. Now, such evils, though certainly not in each individual, yet in a race, are the punishments of non-natural conditions of life, such as make the blood run slowly and unhealthily, and charge it with impure deposits. It was G.o.d who put them upon the Egyptians.
If Israel would follow His guidance, and accept a somewhat austere destiny, then the desert air and exercise, and even its privations, would become the efficacious means for their exemption from the scourges of indulgence. A time arrived when they looked back with remorse upon crimes which forfeited their immunity, when the Lord said, "I have sent among you the pestilence after the manner of Egypt; your young men have I slain with the sword" (Amos iv. 10).
But it is a significant fact that at this day, after eighteen hundred years of oppression, hardship, and persecution, of the ghetto and the old-clothes trade, the Hebrew race is proverbially exempt from repulsive and contagious disease. They also "certainly do enjoy immunity from the ravages of cholera, fever and smallpox in a remarkable degree. Their blood seems to be in a different condition from that of other people....
They seem less receptive of disease caused by blood poisoning than others" (_Journal of Victoria Inst.i.tute_, xxi. 307). Imperfect as was their obedience, this covenant at least has been literally fulfilled to them.
It is by such means that G.o.d is wont to reward His children. Most commonly the seal of blessing from the skies is not rich fare, but bread and fish by the lake side with the blessing of Christ upon them; not removal from the desert, but a closer sense of the protection and acceptance of Heaven, the nearness of a loving G.o.d, and with this, an elevation and purification of the life, and of the body as well as of the soul. Not in vain has St. Paul written "The Lord for the body." Nor was there ever yet a race of men who accepted the covenant of G.o.d, and lived in soberness, temperance and chast.i.ty, without a signal improvement of the national physique, no longer unduly stimulated by pa.s.sion, jaded by indulgence, or relaxed by the satiety which resembles but is not repose.
From Marah and its agitations there was a journey of but a few hours to Elim, with its twelve fountains and seventy palm trees-a fair oasis, by which they encamped and rested, while their flocks spread far and wide over a gra.s.sy and luxuriant valley.
The picture is still true to the Christian life, with the Palace Beautiful just beyond the lions, and the Delectable Mountains next after Doubting Castle.
FOOTNOTES:
[28] There is no warrant in the use of Scripture for Stanley"s a.s.sertion that the word translated "dances" should be rendered "guitars." (Smith"s _Dict. of Bible_, Article _Miriam_.)
[29] This is to be taken literally; it does not mean the waves, but the quicksands in which they "drave heavily," and which, when steeped in the returning waters, engulfed them.
[30] Wellhausen, _Israel_, p. 439.
CHAPTER XVI.
_MURMURING FOR FOOD._
xvi. 114.
The Israelites were now led farther away from all the a.s.sociations of their accustomed life. From the waters and the palms of Elim they marched deeper into the savage recesses of the desert, haunted by fierce and hostile tribes, such as presently hung upon their rear-guard and cut off their stragglers (Deut. xxv. 18). Nor had they quite emerged from the shadow of their old oppressions, since Egyptian garrisons were scattered, though spa.r.s.ely, through this district, in which gems and copper were obtained. Here, cut off from all natural modes of sustenance, the hearts of the people failed them. Such is the frequent experience of renewed souls, when privilege and joy are followed by trouble from without or from within, and the peace of G.o.d is broken by the strife of tongues, by mental perplexities, by temptations, by physical pain. It is quite as wonderful that paltry disturbances should mar for us the life divine, when once that life has become a realised experience, as that men who moved under the shadow of the marvellous cloud could be agitated by fear for their supplies. And of this our experience, what befel Israel is not a mere type or symbol, it is a case in point, a parallel example. For it also meant the breaking-in of the flesh upon the spirit, the refusal of fallen nature to rise above earthly wants and cravings even in the light of trust and acceptance, the self-a.s.sertion of the baser instincts, and the sacrifice to them of the higher life. We recognise the herd of slaves, from whence it must perplex the unbeliever to remember that the seed of immortal heroism and prophetic insight and apostolic service was yet to ripen, in their poor desire, if they must perish, to perish well fed rather than emanc.i.p.ated (ver. 3). Most people, we may fear, would choose to live enslaved rather than to die free men. But there is a special meanness in their regret, since die they must, that they had not died satiated, like the firstborn whom G.o.d had slain: "Would that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pots and when we ate bread to the full, for ye have brought us forth into this wilderness to kill this whole a.s.sembly with hunger." And to-day, among those who scorn them, how many are far less ambitious of dying holy and pure than rich, famous or powerful, having glutted their vanity if not their appet.i.te.
In the sight of angels this is not a much loftier aim; and the apostle reckoned among the works of the flesh, emulation as well as drunkenness (Gal. v. 1921).
Tertullian draws a striking contrast between Israel, just now baptized into Moses, but caring more for appet.i.te than for G.o.d, and Christ, after His baptism, also in the desert, fasting forty days. "The Lord figuratively retorted upon Israel His reproach" (_Baptism_, xx.)
We are not to suppose that but for their complaining G.o.d would have suffered them to hunger, although Moses declared that the reason why flesh should be given to them in the evening, and in the morning bread to the full, is "for that the Lord heareth your murmurings." But there would have been some difference in the time of the grant, to ripen their faith, some more direct manifestation of His grace, to reward their patience, if unbelief had not precipitated His design. Thus the disciples, when they awakened Jesus in the storm, received the rescue for which they clamoured, but forfeited some higher experience which would have crowned a serener confidence: "Wherefore did ye doubt?"
Israel receives what is best in the circ.u.mstances, rather than the ideal best, now made unsuitable by their impatience and infidelity. But while the Lord discontinued the test of need and penury, which had proved to be too severe a discipline, He subst.i.tuted the test of fulness. For we read that the removal of their suspense and anxiety by the gift of manna from heaven was "to prove them whether they will walk in My laws or no"
(ver. 4). And in so doing it was seen that worldly and unthankful natures are not to be satisfied; that the disloyal at heart will complain, however favoured. For "the children of Israel wept again and said, Who will give us flesh to eat? We remember the fish which we did eat in Egypt for nought, the cuc.u.mbers and the melons and the leeks and the onions and the garlick: but now our soul is dried away; there is nothing at all: we have nought save this manna to look to" (Num. xi.
46). Onions and garlick were more satisfactory to gross appet.i.tes than angels" food.
At this point we learn that what is called prosperity may indeed be a result of spiritual failure; that G.o.d may sometimes abstain from strong measures with a soul because what ought to mould would only crush; and may grant them their hearts" l.u.s.t, yet send leanness withal into their souls. Perhaps we are allowed to be comfortable because we are unfit to be heroic.