FOOTNOTES:
[24] Hutton"s _Essays_, Vol. ii., _Literary: The Poetry of the Old Test._
CHAPTER XIV.
_THE RED SEA._
xiv. 131.
It would seem that the Israelites recoiled before a frontier fortress of Egypt at Khetam (Etham). This is probable, whatever theory of the route of the Exodus one may adopt; and it is still open to every reader to adopt almost any theory he pleases, provided that two facts are borne in mind: viz., first, that the narrative certainly means to describe a miraculous interference, not superseding the forces of nature, but wielding them in a fashion impossible to man; and second, that the phrase translated "Red Sea"[25] (xiii. 18, xv. 4) is the same which is confessed by all persons to have that meaning in chap. xxiii. 31, and in Numbers xxi. 4 and x.x.xiii. 10.
Checked, without loss or with it, they were bidden to "turn back," and encamp at Pi-hahiroth, between Migdol and the sea. And since Migdol is simply a watch-tower (there were several in the Holy Land, including that which gave her name to Mary Magdal-ene), we are to infer that from thence their inexplicable movements were signalled back to Pharaoh. It was the natural signal for all the wild pa.s.sions of a baffled and half-ruined tyrant to leap into flame. We are scarcely able to imagine the mental condition of men who conceived that a G.o.d Who had dealt out death and destruction might be far from invincible from another side.
But ages after this, a campaign was planned upon the ingenious theory that "Jehovah is a G.o.d of the hills but He is not a G.o.d of the valleys"
(1 Kings xx. 28); and plenty of people who would scorn this simple notion are still of opinion that He is a G.o.d of eternity and can save them from h.e.l.l, but a little falsehood and knavery are much better able to save them from want in the meanwhile. Nay, there are many excellent persons who are not at all of opinion that the prince of this world has been dethroned.
Therefore, when his enemies recoiled from his fortresses and wandered away into the wilderness of Egypt, entangling themselves hopelessly between the sea, the mountains, and his own strongholds, it might well appear to Pharaoh that Jehovah was not a warlike deity, that he himself had now found out the weak point of his enemies, and could pursue and overtake and satisfy his l.u.s.t upon them. There is a significant emphasis in the song of Miriam"s triumph-"Jehovah is a man of war." At all events, it was through an imperfect sense of the universal and practical importance of Jehovah as a factor not to be neglected in his calculations, through exactly the same error which misleads every man who postpones religion, or limits the range of its influence in his daily life,-it was thus, and not through any rarer infatuation, that Pharaoh made ready six hundred chosen chariots and all the chariots of Egypt, and captains over all of them. And his court was of the same mind, saying, "What is this that we have done, that we have let Israel go from serving us?"
These words are hard to reconcile with the strange notion that until now a return after three days was expected, despite the torrent of blood which rolled between them, and the demands by which the Israelitish women had spoiled the Egyptians. Upon this theory it is not their own error, but the bad faith of their servants, which they should have cried out against.
At the sight of the army, a panic seized the servile hearts of the fugitives. First they cried out unto the Lord. But how possible it is, without any real faith, to address to Heaven the mere clamours of our alarm, and to mistake natural agitation for earnestness in prayer, we learn by the reproaches with which, after thus crying to the Lord, they a.s.sailed His servant. Were there no graves in that land of superb sepulchres-that land, now, of universal mourning? Would G.o.d that they had perished with the firstborn! Why had they been treated thus? Had they not urged Moses to let them alone, that they might serve the Egyptians?
And yet these men had lately, for the very promise of so much emanc.i.p.ation as they now enjoyed, bowed their heads in adoring thankfulness. As it was their fear which now took the form of supplication, so then it was their hope which took the form of praise.
And we, how shall we know whether that in us which seems to be religious gladness and religious grief, is mere emotion, or is truly sacred? By watching whether worship and love continue, when emotion has spent its force, or has gone round, like the wind, to another quarter.
How did Moses feel when this outcry told him of the unworthiness and cowardice of the nation of his heart? Much as we feel, perhaps, when we see the frailties and failures of converts in the mission-field, and the lapse of the intemperate who have seemed to be reclaimed for ever. We thought that perfection was to be reached at a bound. Now we think that the whole work was unreal. Both extremes are wrong: we have much to learn from the failures of that ancient church, in which was the germ of hero, psalmist, and prophet, which was indeed the church in the wilderness, and whose many relapses were so tenderly borne with by G.o.d and His messenger.
The settled faith of Moses, and the a.s.surances which he could give the agitated people,[26] contrast n.o.bly with their alarm. But his confidence also had its secret springs in prayer, for the Lord said to him, "Wherefore criest thou unto Me? speak unto the children of Israel that they go forward."
The words are remarkable on two accounts. Can prayer ever be out of place? Not if we mean a prayerful dependent mental att.i.tude toward G.o.d.
But certainly, yes, if G.o.d has already revealed that for which we still importune Him, and we are secretly disquieted lest His promise should fail. It is misplaced if our own duty has to be done, and we pa.s.s the golden moments in inactivity, however pious. Christ spoke of men who should leave their gift before the altar, unpresented, because of a neglected duty which should be discharged. And perhaps there are men who pray for the conversion of the heathen, or of friends at home, to whom G.o.d says, Wherefore criest thou unto Me? because their money and their faithful efforts must be given, as Moses must arouse himself to lead the people forward, and to stretch his wand over the sea.
And again the forces of nature are on the side of G.o.d: the strong wind makes the depths of the sea a way for the ransomed to pa.s.s over. History has no scene more picturesque than this wild night march, in the roar of tempest, amid the flying foam which "baptized" them unto Moses,[27]
while the glimmering waters stood up like a rampart to protect their flanks; the full moon of pa.s.sover above them, shown and hidden as the swift clouds raced before the storm, while high and steadfast overhead, unshaken by the fiercest blast, illumined by a mysterious splendour, "stood" the vast cloud which veiled like a curtain their whole host from the pursuer. This it was, and the experience of such protection that the Egyptians, overawed, came not near them, which gave them courage to enter the bed of the sea; and as they trod the strange road they found that not only were the waters driven off the surface, but the sands were left firm to traverse.
But when the blind fury of Pharaoh, "hardened" against everything but the sense that his prey was escaping, sent his army along the same track, and this after long delay, at a crisis when every moment was priceless, then a new element of terrible sublimity was added. Through the pillar of cloud and fire Jehovah looked forth on the Egyptian host, as they pressed on behind, unable to penetrate the supernatural gloom, cold fear creeping into every heart, while the chariot wheels laboured heavily in the wet sand. In that direful vision at last the question was answered, "Who is Jehovah, that I should let His people go?" Now it was the turn of those who said "Israel is entangled in the land, the wilderness hath shut them in," themselves to be taken in a worse net.
For at that awful gaze the iron curb of military discipline gave way; their labouring chariots, the pride and defence of the nation, were forsaken; and a wild cry broke out, "Let us fly from the face of Israel, for Jehovah"-He who plagued us-"fighteth for them against the Egyptians." But their humiliation came too late,-for in the morning watch, at a natural time for atmospheric changes, but in obedience to the rod of Moses, the furious wind veered or fell, and the sea returned to its accustomed limits; and first, as the sands beneath became saturated, the chariots were overturned and the mail-clad charioteers went down "like lead," and then the hissing line of foam raced forward and closed around and over the shrieking mob which was the pride and strength of Egypt only an hour before.
But, as the story repeats twice over, with a very natural and glad reiteration, "the children of Israel walked on dry land in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left" (ver. 29, cf. 22).
_ON THE Sh.o.r.e._
xiv. 30, 31.
After the haste and agitation of their marvellous deliverance the children of Israel seem to have halted for awhile at the only spot in the neighbourhood where there is water, known as the Ayoun Musa or springs of Moses to this day. There they doubtless brought into some permanent shape their rudimentary organisation. There, too, their impressions were given time to deepen. They "saw the Egyptians dead on the sea-sh.o.r.e," and realised that their oppression was indeed at an end, their chains broken, themselves introduced into a new life,-"baptized unto Moses." They reflected upon the difference between all other deities and the G.o.d of their fathers, Who, in that deadly crisis, had looked upon them and their tyrants out of the fiery pillar. "They feared Jehovah, and they believed in Jehovah and in His servant Moses."
"They believed in Jehovah." This expression is noteworthy, because they had all believed in Him already. "By faith "they" forsook Egypt. By faith "they" kept the pa.s.sover and the sprinkling of blood. By faith "they" pa.s.sed through the Red Sea." But their former trust was poor and wavering compared with that which filled their bosoms now. So the disciples followed Jesus because they believed on Him; yet when His first miracle manifested forth His glory, "His disciples believed on Him there." And again they said, "By this we believe that Thou camest forth from G.o.d." And after the resurrection He said, "Because thou hast seen Me thou hast believed" (John ii. 11, xvi. 30, xx. 29). Faith needs to be edified by successive experiences, as the enthusiasm of a recruit is converted into the disciplined valour of the veteran. From each new crisis of the spiritual life the soul should obtain new powers. And that is a shallow and unstable religion which is content with the level of its initial act of faith (however genuine and however important), and seeks not to go from strength to strength.
FOOTNOTES:
[25] The Sea of Zuph, or reeds, the word being used of the reeds in which Moses was laid by his mother and found by Pharaoh"s daughter (ii. 3, 5), rendered "flags" in the Revised Version.
[26] But his a.s.surance is, "The Lord shall fight for you, and ye shall hold your peace." When Wellhausen would summarise the work of Moses, he tells us that "he taught them to regard self-a.s.sertion against the Egyptians as an article of religion"
(_History_, p. 430). It would be impossible, within the compa.s.s of so many words, more completely to miss the remarkable characteristic which differentiates this whole narrative from all other revolutionary movements. Expectancy and dependence here take the place of "self-a.s.sertion."
[27] Not the adults only; nor yet by immersion, whether in the rain-cloud or the surf.
CHAPTER XV.
_THE SONG OF MOSES._
xv. 122.
During this halt they prepared that great song of triumph which St. John heard sung by them who had been victorious over the beast, standing by the sea of gla.s.s, having the harps of G.o.d. For by that calmer sea, triumphant over a deadlier persecution, they still found their adoration and joy expressed in this earliest chant of sacred victory. Because all holy hearts give like thanks to Him Who sitteth upon the throne, therefore "deep answers unto deep," and every great crisis in the history of the Church has legacies for all time and for eternity; and therefore the triumphant song of Moses the servant of G.o.d enriches the worship of heaven, as the penitence and hope and joy of David enrich the worship of the Church on earth (Rev. xv. 3).
Like all great poetry, this song is best enjoyed when it is neither commented upon nor paraphrased, but carefully read and warmly felt.
There are circ.u.mstances and lines of thought which it is desirable to point out, but only as a preparation, not a subst.i.tute, for the submission of a docile mind to the influence of the inspired poem itself. It is unquestionably archaic. The parallelism of Hebrew verse is already here, but the structure is more free and unartificial than that of later poetry; and many ancient words, and words of Egyptian derivation, authenticate its origin. So does the description of Miriam, in the fifteenth verse, as "the prophetess, the sister of Aaron." In what later time would she not rather have been called the sister of Moses? But from the lonely youth who found Aaron and Miriam together as often as he stole from the palace to his real home-the lonely man who regained both together when he returned from forty years of exile, and who sometimes found them united in opposition to his authority (Num.
xii. 1, 2)-from Moses alone the epithet is entirely natural.
It is also noteworthy that Philistia is mentioned first among the foes who shall be terrified (ver. 14, R.V.), because Moses still expected the invasion to break first on them. But the unbelieving fears of Israel changed the route, so that no later poet would have set them in the forefront of his song. Thus also the terror of the Edomites is antic.i.p.ated, although in fact they st.u.r.dily refused a pa.s.sage to Israel through their land (Num. xx. 20). All this authenticates the song, which thereupon establishes the miraculous deliverance that inspired it.
The song is divided into two parts. Up to the end of the twelfth verse it is historical: the remainder expresses the high hopes inspired by this great experience. Nothing now seems impossible: the fiercest tribes of Palestine and the desert may be despised, for their own terror will suffice to "melt" them; and Israel may already reckon itself to be guided into the holy habitation (ver. 13).
The former part is again subdivided, by a n.o.ble and instinctive art, into two very unequal sections. With amplitude of triumphant adoration, the first ten verses tell the same story which the eleventh and twelfth compress into epigrammatical vigour and terseness. To appreciate the power of the composition, one should read the fourth, fifth, and sixth verses, and turn immediately to the twelfth.
Each of these three divisions closes in praise, and as in the "Israel in Egypt," it was probably at these points that the voices of Miriam and the women broke in, repeating the first verse of the ode as a refrain (vers. 1 and 21). It is the earliest recognition of the place of women in public worship. And it leads us to remark that the whole service was responsive. Moses and the men are answered by Miriam and the women, bearing timbrels in their hands; for although instrumental music had been sorely misused in Egypt, that was no reason why it should be excluded now. Those who condemn the use of instruments in Christian worship virtually contend that Jesus has, in this respect, narrowed the liberty of the Church, and that a potent method of expression, known to man, must not be consecrated to the honour of G.o.d. And they make the present time unlike the past, and also unlike what is revealed of the future state.
Moreover there was movement, as in very many ancient religious services, within and without the pale of revelation.[28] Such dances were generally slow and graceful; yet the motion and the clang of metal, and the vast mult.i.tudes congregated, must be taken into account, if we would realise the strange enthusiasm of the emanc.i.p.ated host, looking over the blue sea to Egypt, defeated and twice bereaved, and forward to the desert wilds of freedom.
The poem is steeped in a sense of grat.i.tude. In the great deliverance man has borne no part. It is Jehovah Who has triumphed gloriously, and cast the horse and charioteer-there was no "rider"-into the sea. And this is repeated again and again by the women as their response, in the deepening pa.s.sion of the ode. "With the breath of His nostrils the waters were piled up.... He blew with His wind and the sea covered them." And such is indeed the only possible explanation of the Exodus, so that whoever rejects the miracle is beset with countless difficulties. One of these is the fact that Moses, their immortal leader, has no martial renown whatever. Hebrew poetry is well able to combine grat.i.tude to G.o.d with honour to the men of Zebulun who jeopardised their lives unto the death, to Jael who put her hand to the nail, to Saul and Jonathan who were swifter than eagles and stronger than lions. Joshua and David can win fame without dishonour to G.o.d. Why is it that here alone no mention is made of human agency, except that, in fact, at the outset of their national existence, they were shown, once for all, the direct interposition of their G.o.d?
From grat.i.tude springs trust: the great lesson is learned that man has an interest in the Divine power. "My strength and song is Jah," says the second verse, using that abbreviated form of the covenant name Jehovah, which David also frequently a.s.sociated with his victories. "And He is become my salvation." It is the same word as when, a little while ago, the trembling people were bidden to stand still and see the salvation of G.o.d. They have seen it now. Now they give the word Salvation for the first time to the Lord as an appellation, and as such it is destined to endure. The Psalmist learns to call Him so, not only when he reproduces this verse word for word (Ps. cxviii. 14), but also when he says, "He only is my rock and my salvation" (lxii. 2), and prays, "Before Ephraim, Benjamin, and Mana.s.seh, come for salvation to us" (lx.x.x. 2).
And the same t.i.tle is known also to Isaiah, who says, "Behold G.o.d is my salvation," and "Be Thou their arm every morning, our salvation also in the time of trouble" (Isa. xii. 2, x.x.xiii. 2).
The progress is natural from experience of goodness to appropriation: He has helped me: He gives Himself to me; and from that again to love and trust, for He has always been the same: "my father," not my ancestors in general, but he whom I knew best and remember most tenderly, found Him the same Helper. And then love prompts to some return. My goodness extendeth not to Him, yet my voice can honour Him; I will praise Him, I will exalt His name. Now, this is the very spirit of evangelical obedience, the life-blood of the new dispensation racing in the veins of the old.
Where praise and exaltation are a spontaneous instinct, there is loyal service and every good work, not rendered by a hireling but a child. Had He not said, "Israel is My son"?