Strangely enough, it is often a.s.sumed that this demand for a furlough of three days was insincere. But it would only have been so, if consent were expected, and if the intention were thereupon to abuse the respite and refuse to return. There is not the slightest hint of any duplicity of the kind. The real motives for the demand are very plain. The excursion which they proposed would have taught the people to move and act together, reviving their national spirit, and filling them with a desire for the liberty which they tasted. In the very words which they should speak, "The Lord, the G.o.d of the Hebrews, hath met with us,"
there is a distinct proclamation of nationality, and of its surest and strongest bulwark, a national religion. From such an excursion, therefore, the people would have returned, already well-nigh emanc.i.p.ated, and with recognised leaders. Certainly Pharaoh could not listen to any such proposal, unless he were prepared to reverse the whole policy of his dynasty toward Israel.
But the refusal answered two good ends. In the first place it joined issue on the best conceivable ground, for Israel was exhibited making the least possible demand with the greatest possible courtesy-"Let us go, we pray thee, three days" journey into the wilderness." Not even so much would be granted. The tyrant was palpably in the wrong, and thenceforth it was perfectly reasonable to increase the severity of the terms after each of his defeats, which proceeding in its turn made concession more and more galling to his pride. In the second place, the quarrel was from the first avowedly and undeniably religious: the G.o.ds of Egypt were matched against Jehovah; and in the successive plagues which desolated his land Pharaoh gradually learnt Who Jehovah was.
In the message which Moses should convey to the elders there are two significant phrases. He was to announce in the name of G.o.d, "I have surely visited you, and seen that which is done unto you in Egypt." The silent observation of G.o.d before He interposes is very solemn and instructive. So in the Revelation, He walks among the golden candlesticks, and knows the work, the patience, or the unfaithfulness of each. So He is not far from any one of us. When a heavy blow falls we speak of it as "a Visitation of Providence," but in reality the visitation has been long before. Neither Israel nor Egypt was conscious of the solemn presence. Who knows what soul of man, or what nation, is thus visited to-day, for future deliverance or rebuke?
Again it is said, "I will bring you up out of the affliction of Egypt into ... a land flowing with milk and honey." Their affliction was the divine method of uprooting them. And so is our affliction the method by which our hearts are released from love of earth and life, that in due time He may "surely bring us in" to a better and an enduring country.
Now, we wonder that the Israelites clung so fondly to the place of their captivity. But what of our own hearts? Have they a desire to depart? or do they groan in bondage, and yet recoil from their emanc.i.p.ation?
The hesitating nation is not plainly told that their affliction will be intensified and their lives made burdensome with labour. That is perhaps implied in the certainty that Pharaoh "will not let you go, no, not by a mighty hand." But it is with Israel as with us: a general knowledge that in the world we shall have tribulation is enough; the catalogue of our trials is not spread out before us in advance. They were a.s.sured for their encouragement that all their long captivity should at last receive its wages, for they should not borrow[6] but ask of the Egyptians jewels of silver, and gold, and raiment, and they should spoil the Egyptians.
So are we taught to have "respect unto the recompense of the reward."
FOOTNOTES:
[6] So much ignorant capital has been made by sceptics out of this unfortunate mistranslation, that it is worth while to inquire whether the word "borrow" would suit the context in other pa.s.sages.
"He _borrowed_ water and she gave him milk" (Judges v. 25).
"The Lord said unto Solomon, Because thou hast _borrowed_ this thing, and hast not _borrowed_ long life for thyself, neither hast _borrowed_ riches for thyself, nor hast _borrowed_ the life of thine enemies" (1 Kings iii. 11). "And Elijah said unto Elisha, Thou hast _borrowed_ a hard thing" (2 Kings ii. 10). The absurdity of the cavil is self-evident.
CHAPTER IV.
_MOSES HESITATES._
iv. 117.
Holy Scripture is impartial, even towards its heroes. The sin of David is recorded, and the failure of Peter. And so is the reluctance of Moses to accept his commission, even after a miracle had been vouchsafed to him for encouragement. The absolute sinlessness of Jesus is the more significant because it is found in the records of a creed which knows of no idealised humanity.
In Josephus, the refusal of Moses is softened down. Even the modest words, "Lord, I am still in doubt how I, a private man and of no abilities, should persuade my countrymen or Pharaoh," are not spoken after the sign is given. Nor is there any mention of the transfer to Aaron of a part of his commission, nor of their joint offence at Meribah, nor of its penalty, which in Scripture is bewailed so often.
And Josephus is equally tender about the misdeeds of the nation. We hear nothing of their murmurs against Moses and Aaron when their burdens are increased, or of their making the golden calf. Whereas it is remarkable and natural that the fear of Moses is less anxious about his reception by the tyrant than by his own people: "Behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee." This is very unlike the invention of a later period, glorifying the beginnings of the nation; but it is absolutely true to life. Great men do not fear the wrath of enemies if they can be secured against the indifference and contempt of friends; and Moses in particular was at last persuaded to undertake his mission by the promise of the support of Aaron. His hesitation is therefore the earliest example of what has been so often since observed-the discouragement of heroes, reformers and messengers from G.o.d, less by fear of the attacks of the world than of the contemptuous scepticism of the people of G.o.d.
We often sigh for the appearing, in our degenerate days, of
"A man with heart, head, hand, Like some of the simple great ones gone."
Yet who shall say that the want of them is not our own fault? The critical apathy and incredulity, not of the world but of the Church, is what freezes the fountains of Christian daring and the warmth of Christian zeal.
For the help of the faith of his people, Moses is commissioned to work two miracles; and he is caused to rehea.r.s.e them, for his own.
Strange tales were told among the later Jews about his wonder-working rod. It was cut by Adam before leaving Paradise, was brought by Noah into the ark, pa.s.sed into Egypt with Joseph, and was recovered by Moses while he enjoyed the favour of the court. These legends arose from downright moral inability to receive the true lesson of the incident, which is the confronting of the sceptre of Egypt with the simple staff of the shepherd, the choosing of the weak things of earth to confound the strong, the power of G.o.d to work His miracles by the most puny and inadequate means. Anything was more credible than that He who led His people like sheep did indeed guide them with a common shepherd"s crook.
And yet this was precisely the lesson meant for us to learn-the glorification of poor resources in the grasp of faith.
Both miracles were of a menacing kind. First the rod became a serpent, to declare that at G.o.d"s bidding enemies would rise up against the oppressor, even where all seemed innocuous, as in truth the waters of the river and the dust of the furnace and the winds of heaven conspired against him. Then, in the grasp of Moses, the serpent from which he fled became a rod again, to intimate that these avenging forces were subject to the servant of Jehovah.
Again, his hand became leprous in his bosom, and was presently restored to health again-a declaration that he carried with him the power of death, in its most dreadful form; and perhaps a still more solemn admonition to those who remember what leprosy betokens, and how every approach of G.o.d to man brings first the knowledge of sin, to be followed by the a.s.surance that He has cleansed it.[7]
If the people would not hearken to the voice of the first sign, they should believe the second; but at the worst, and if they were still unconvinced, they would believe when they saw the water of the Nile, the pride and glory of their oppressors, turned into blood before their eyes. That was an omen which needs no interpretation. What follows is curious. Moses objects that he has not hitherto been eloquent, nor does he experience any improvement "since Thou hast spoken unto Thy servant"
(a graphic touch!), and he seems to suppose that the popular choice between liberty and slavery would depend less upon the evidence of a Divine power than upon sleight of tongue, as if he were in modern England.
But let it be observed that the self-consciousness which wears the mask of humility while refusing to submit its judgment to that of G.o.d, is a form of selfishness-self-absorption blinding one to other considerations beyond himself-as real, though not as hateful, as greed and avarice and l.u.s.t.
How can Moses call himself slow of speech and of a slow tongue, when Stephen distinctly declares that he was mighty in word as well as deed?
(Acts vii. 22). Perhaps it is enough to answer that many years of solitude in a strange land had robbed him of his fluency. Perhaps Stephen had in mind the words of the Book of Wisdom, that "Wisdom entered into the soul of the servant of the Lord, and withstood dreadful kings in wonders and signs.... For Wisdom opened the mouth of the dumb, and made the tongues of them that cannot speak eloquent" (Wisdom x. 16, 21).
To his scruple the answer was returned, "Who hath made man"s mouth?...
Have not I the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say." The same encouragement belongs to every one who truly executes a mandate from above: "Lo, I am with you alway."
For surely this encouragement _is_ the same. Surely Jesus did not mean to offer His own presence as a subst.i.tute for that of G.o.d, but as being in very truth Divine, when He bade His disciples, in reliance upon Him, to go forth and convert the world.
And this is the true test which divides faith from presumption, and unbelief from prudence: do we go because G.o.d is with us in Christ, or because we ourselves are strong and wise? Do we hold back because we are not sure of _His_ commission, or only because we distrust ourselves?
"Humility without faith is too timorous; faith without humility is too hasty." The phrase explains the conduct of Moses both now and forty years before.
Moses, however, still entreats that any one may be chosen rather than himself: "Send, I pray Thee, by the hand of him whom Thou wilt send."
And thereupon the anger of the Lord was kindled against him, although at the moment his only visible punishment was the partial granting of his prayer-the a.s.sociation with him in his commission of Aaron, who could speak well, the forfeiting of a certain part of his vocation, and with it of a certain part of its reward. The words, "Is not Aaron thy brother the Levite?" have been used to insinuate that the tribal arrangement was not perfected when they were written, and so to discredit the narrative.
But when so interpreted they yield no adequate sense, they do not reinforce the argument; while they are perfectly intelligible as implying that Aaron is already the leader of his tribe, and therefore sure to obtain the hearing of which Moses despaired. But the arrangement involved grave consequences sure to be developed in due time: among others, the reliance of Israel upon a feebler will, which could be forced by their clamour to make them a calf of gold. Moses was yet to learn that lesson which our century knows nothing of,-that a speaker and a leader of nations are not the same. When he cried to Aaron, in the bitterness of his soul, "What did this people to thee, that thou hast brought so great a sin upon them?" did he remember by whose unfaithfulness Aaron had been thrust into the office, the responsibilities of which he had betrayed?
Now, it is the duty of every man, to whom a special vocation presents itself, to set opposite each other two considerations. Dare I undertake this task? is a solemn question, but so is this: Dare I let this task go past me? Am I prepared for the responsibility of allowing it to drift into weaker hands? These are days when the Church of Christ is calling for the help of every one capable of aiding her, and we ought to hear it said more often that one is afraid _not_ to teach in Sunday School, and another dares not refuse a proffered district, and a third fears to leave charitable tasks undone. To him that knoweth to do good, and doeth it not, to him it is sin; and we hear too much about the terrible responsibility of working for G.o.d, but too little about the still graver responsibility of refusing to work for Him when called.
Moses indeed attained so much that we are scarcely conscious that he might have been greater still. He had once presumed to go unsent, and brought upon himself the exile of half a lifetime. Again he presumed almost to say, I go not, and well-nigh to incur the guilt of Jonah when sent to Nineveh, and in so doing he forfeited the fulness of his vocation. But who reaches the level of his possibilities? Who is not haunted by faces, "each one a murdered self," a n.o.bler self, that might have been, and is now impossible for ever? Only Jesus could say "I have finished the work which Thou gavest Me to do." And it is notable that while Jesus deals, in the parable of the labourers, with the problem of equal faithfulness during longer and shorter periods of employment; and in the parable of the pounds with that of equal endowment variously improved; and yet again, in the parable of the talents, with the problem of various endowments all doubled alike, He always draws a veil over the treatment of five talents which earn but two or three besides.
A more cheerful reflection suggested by this narrative is the strange power of human fellowship. Moses knew and was persuaded that G.o.d, Whose presence was even then miraculously apparent in the bush, and Who had invested him with superhuman powers, would go with him. There is no trace of incredulity in his behaviour, but only of failure to rely, to cast his shrinking and reluctant will upon the truth he recognised and the G.o.d Whose presence he confessed. He held back, as many a one does, who is honest when he repeats the Creed in church, yet fails to submit his life to the easy yoke of Jesus. Nor is it from physical peril that he recoils: at the bidding of G.o.d he has just grasped the serpent from which he fled; and in confronting a tyrant with armies at his back, he could hope for small a.s.sistance from his brother. But highly strung spirits, in every great crisis, are aware of vague indefinite apprehensions that are not cowardly but imaginative. Thus Caesar, when defying the hosts of Pompey, is said to have been disturbed by an apparition. It is vain to put these apprehensions into logical form, and argue them down: the slowness of speech of Moses was surely refuted by the presence of G.o.d, Who makes the mouth and inspires the utterance; but such fears lie deeper than the reasons they a.s.sign, and when argument fails, will yet stubbornly repeat their cry: "Send, I pray Thee, by the hand of him whom Thou wilt send." Now this shrinking, which is not craven, is dispelled by nothing so effectually as by the touch of a human hand. It is like the voice of a friend to one beset by ghostly terrors: he does not expect his comrade to exorcise a spirit, and yet his apprehensions are dispelled. Thus Moses cannot summon up courage from the protection of G.o.d, but when a.s.sured of the companionship of his brother he will not only venture to return to Egypt, but will bring with him his wife and children. Thus, also, He Who knew what was in men"s hearts sent forth His missionaries, both the Twelve and the Seventy (as we have yet to learn the true economy of sending ours), "by two and two"
(Mark vi. 7; Luke x. 1).
This is the principle which underlies the inst.i.tution of the Church of Christ, and the conception that Christians are brothers, among whom the strong must help the weak. Such help from their fellow-mortals would perhaps decide the choice of many hesitating souls, upon the verge of the divine life, recoiling from its unknown and dread experiences, but longing for a sympathising comrade. Alas for the unkindly and unsympathetic religion of men whose faith has never warmed a human heart, and of congregations in which emotion is a misdemeanour!
There is no stronger force, among all that make for the abuses of priestcraft, than this same yearning for human help becomes when robbed of its proper nourishment, which is the communion of saints, and the pastoral care of souls. Has it no further nourishment than these? This instinctive craving for a Brother to help as well as a Father to direct and govern,-this social instinct, which banished the fears of Moses and made him set out for Egypt long before Aaron came in sight, content when a.s.sured of Aaron"s co-operation,-is there nothing in G.o.d Himself to respond to it? He Who is not ashamed to call us brethren has profoundly modified the Church"s conception of Jehovah, the Eternal, Absolute and Unconditioned. It is because He can be touched with the feeling of our infirmities, that we are bidden to draw near with boldness unto the Throne of Grace. There is no heart so lonely that it cannot commune with the lofty and kind humanity of Jesus.
There is a homelier lesson to be learned. Moses was not only solaced by human fellowship, but nerved and animated by the thought of his brother, and the mention of his tribe. "Is not Aaron thy brother the Levite?"
They had not met for forty years. Vague rumours of deadly persecution were doubtless all that had reached the fugitive, whose heart had burned, in solitary communion with Nature in her sternest forms, as he brooded over the wrongs of his family, of Aaron, and perhaps of Miriam.
And now his brother lived. The call which Moses would have put from him was for the emanc.i.p.ation of his own flesh and blood, and for their greatness. In that great hour, domestic affection did much to turn the scale wherein the destinies of humanity were trembling. And his was affection well returned. It might easily have been otherwise, for Aaron had seen his younger brother called to a dazzling elevation, living in enviable magnificence, and earning fame by "word and deed"; and then, after a momentary fusion of sympathy and of condition, forty years had poured between them a torrent of cares and joys estranging because unshared. But it was promised that Aaron, when he saw him, should be glad at heart; and the words throw a beam of exquisite light into the depths of the mighty soul which G.o.d inspired to emanc.i.p.ate Israel and to found His Church, by thoughts of his brother"s joy on meeting him.
Let no man dream of attaining real greatness by stifling his affections.
The heart is more important than the intellect; and the brief story of the Exodus has room for the yearning of Jochebed over her infant "when she saw him that he was a goodly child," for the bold inspiration of the young poetess, who "stood afar off to know what should be done to him,"
and now for the love of Aaron. So the Virgin, in the dread hour of her reproach, went in haste to her cousin Elizabeth. So Andrew "findeth first his own brother Simon." And so the Divine Sufferer, forsaken of G.o.d, did not forsake His mother.
The Bible is full of domestic life. It is the theme of the greater part of Genesis, which makes the family the seed-plot of the Church. It is wisely recognised again at the moment when the larger pulse of the nation begins to beat. For the life-blood in the heart of a nation must be the blood in the hearts of men.
_MOSES OBEYS._
iv. 1831.
Moses is now commissioned: he is to go to Egypt, and Aaron is coming thence to meet him. Yet he first returns to Midian, to Jethro, who is both his employer and the head of the family, and prays him to sanction his visit to his own people.
There are duties which no family resistance can possibly cancel, and the direct command of G.o.d made it plain that this was one of them. But there are two ways of performing even the most imperative obligation, and religious people have done irreparable mischief before now, by rudeness, disregard to natural feeling and the rights of their fellow-men, under the impression that they showed their allegiance to G.o.d by outraging other ties. It is a theory for which no sanction can be found either in Holy Scripture or in common sense.