The Expositor's Bible: The Book of Exodus Part 19

CHAPTER XVII.

_MERIBAH._

xvii. 17.

The people, miraculously fed, are therefore called to exhibit more confidence in G.o.d than hitherto, because much is required of him to whom much is given. They have now to plunge deeper into the wilderness; and after two stages which Exodus omits (Num. x.x.xiii. 12, 13), and just as they approach the mount of G.o.d, they find themselves without water. Even the Son of Man Himself was led into the wilderness next after the descent of the Spirit, and the avowal by the voice of G.o.d; nor is any true Christian to marvel if his seasons of special privilege are succeeded by special demands upon his firmness.

One finds himself conjecturing, very often, what n.o.bler history, what grander a.n.a.logies between type and ant.i.type, what more gracious and lavish interpositions might have instructed us, if only the type had been less woefully imperfect-if Israel had been trustful as Moses was, and the crude material had not marred the design.

It would be more practical and edifying to reflect how often we ourselves, like Israel, might have learned and exemplified deep things of the grace of G.o.d, when all we really exhibited was the well-worn lesson of human frailty and divine forbearance.

In the story of our Lord, it has been observed that before the Pharisees directly a.s.sailed Himself, they found fault with His disciples who fasted not, or accosted them concerning Him Who ate with sinners. And so here the people really tempted G.o.d, but openly "strove with Moses," and with Aaron too, for the verb is a plural one: "Give _ye_ water" (ver.

2).

But as Aaron is merely an agent and spokesman, the chief value of this tacit allusion to him, besides proving his fidelity, is to refute the notion that he sinks into comparative obscurity only after the sin of the golden calf. Already his position is one to be indicated rather than expressed; and Moses said, "Why do ye quarrel with me? wherefore do ye try the Lord?"

But the frenzy rose higher: it was he, and not a higher One, who had brought them out of Egypt; the upshot of it would only be "to kill us, and our children, and our cattle, with thirst."

Look closely at this expression, and a curious significance discloses itself. Was it mere covetousness, the spirit of the Jew Shylock lamenting in one breath his daughter and his ducats, which introduced the cattle along with the children into this complaint of dying men?

Shylock himself, when death actually looked him in the face, readily sacrificed his fortune. Nor is it credible that a large number of people, really believing that a horrible death was imminent, would have spent any complaints upon their property. The language is exactly that of angry exaggeration. They have come through straits quite as desperate, and they know it well. It is not the fear of death, but the painful delay of rescue, the discomfort and misery of their condition in the meanwhile, the contrast between their sufferings and their own conception of the rights of the favourites of heaven, which is audible in this complaint. And thus their "Trial" and "Quarrel" are admirably epitomised in the phrase "Is Jehovah among us or not?" a phrase which has often since been in the heart, if not upon the lips, of men who had supposed the life divine to be one long holiday, the pilgrimage an excursion, when without are fightings and within fears, when they have great sorrow and heaviness in their hearts.

Because G.o.d is not a Judge, but a Father, the murmurs of Israel do not prevent Him from showing mercy. Accordingly, when Moses prays, he is bidden to go on before the people, bringing certain of their elders along with him for witnesses of the marvel that was to follow. Such is the Divine method. As soon as unbelief and discontent estranged the Jews of the New Testament from Christ, He would not vulgarise His miracles, nor do many mighty works among the unbelieving. After His resurrection He appeared not unto all the people, but unto witnesses chosen before.

And as the Jews were chosen to bear witness to Him among the nations, so were these elders now to bear witness among the Jews, who might without their testimony have fallen into some such rationalising theory as that of Tacitus, who says that Moses discovered a fountain by examining a spot where wild a.s.ses lay.

With these witnesses, he is bidden to go to a rock in h.o.r.eb (so nearly had these murmurers approached the scene of the most awful of all manifestations of Him whose presence they debated), and there G.o.d was to stand before them upon the rock, making His universal presence a localised consciousness in their experience.

A true religion is progressive: every stage of it leans on the past and sustains the future; and so Moses must bring with him "the rod, wherewith thou smotest the river." The dullest can see the fitness of this allusion. Among all the wonders which the shepherd's wand had wrought, the mastery over the Nile, the plague which inflicted an unwonted thirst upon the inhabitants of that well-watered field of Zoan, was most to the purpose now. To kill and to make alive are the functions of the same Being, and He Who spoiled the Egyptian river will now refresh His heritage that is weary. At the touch of the prophetic wand the waters poured forth which thenceforth supplied them through all their desert wanderings.

Reserving the symbolic meaning of this event for a future study, we have to remember meanwhile the warning which the apostle here discovered. All the people drank of the rock, yet with many of them G.o.d was not pleased.

Privilege is one thing-acceptance is quite another; and it shall be more tolerable at last for Sodom and Gomorrah than for nations, churches and men, who were content to resemble soil that drinketh in the rain that cometh upon it oft, and yet to remain unfruitful. Already the conduct of Israel was such that the place was named from human worthlessness rather than Divine beneficence. Too often, it is the more conspicuous part of the story of the relations of G.o.d and man.

_AMALEK._

xvii. 816.

Nothing can be more natural, to those who remember the value of a fountain in the East, than that Amalek should swoop down from his own territories upon Israel, as soon as this abundant river tempted his cupidity. This unprovoked attack of a kindred nation leads to another advance in the education of the people.

They had hitherto been the sheep of G.o.d: now they must become His warriors. At the Red Sea it was said to them, "Stand still, and see the salvation of the Lord ... the Lord shall fight for you, and ye shall hold your peace" (xiv. 13). But it is not so now. Just as the function of every true miracle is to lead to a state of faith in which miracles are not required; just as a mother reaches her hand to a tottering infant, that presently the boy may go alone, so the Lord fought for Israel, that Israel might learn to fight for the Lord. The herd of slaves who came out of Egypt could not be trusted to stand fast in battle; and what a defeat would have done with them we may judge by their outcries at the very sight of Pharaoh. But now they had experience of Divine succour, and had drawn the inspiring breath of freedom. And so it was reasonable to expect that some chosen men of them at least will be able to endure the shock of battle. And if so, it was a matter of the last importance to develop and render conscious the national spirit, a spirit so n.o.ble in its unselfish readiness to die, and in its scorn of such material ills as anguish and mutilation compared with baseness and dishonour, that the re-kindling of it in seasons of peril and conflict is more than half a compensation for the horrors of a battle-field.

We do not now inquire what causes avail to justify the infliction and endurance of those horrors. Probably they will vary from age to age; and as the ties grow strong which bind mankind together, the rupture of them will be regarded with an ever-deepening shudder,-just as England to-day would certainly refuse to make war upon our American kinsmen for a provocation which (rightly or wrongly) she would not endure from Russians. But the point to be observed is that war cannot be inherently immoral, since G.o.d instructed in war the first nation that He ever trained, not using its experience of His immediate interpositions to supersede all need of human strife, but to make valiant soldiers, and adding some of the most precious lessons of all their later experience on the battle-field and by the sword. Now, it a.s.suredly cannot be shown that anything in itself immoral is fostered and encouraged by the Old Testament. Slavery and divorce, which it was not yet possible to extirpate, were hampered, restricted, and reduced to a minimum, being "suffered" "because of the hardness of 'their' hearts" (Matt. xix. 8).

The wildest a.s.sailant of the Pentateuch will scarcely pretend that it fosters and incites either divorce or slavery, as, beyond all question, it encourages the martial ardour of the Jews.

And yet war, though permissible, and in certain circ.u.mstances necessary, is only necessary as the lesser of two evils; it is not in itself good.

Solomon, not David, could build the temple of the Lord; and Isaiah sharply contrasts the Messiah with even that providentially appointed conqueror, the only pagan who is called by G.o.d "My anointed," in that the one comes upon rulers as upon mortar, and as the potter treadeth clay, but the Other breaks not a bruised reed, nor quenches the smoking flax (Isa. xli. 25, xlii. 3, xlv. 1). The ideal of humanity is peace, and also it is happiness, but war may not yet have ceased to be a necessity of life, sometimes as ruinous to evade as any other form of suffering.

Another necessity of national development is the advancement of capable men. The empire of Napoleon would a.s.suredly have withered, if only because its chief was as jealous of commanding genius as he was ready to advance and patronise capacity of the second order. It is a maxim that true greatness finds worthy colleagues and successors, and rejoices in them. And while the guidance of Jehovah is to be a.s.sumed throughout, it is significant that the first mention of the splendid commander and G.o.dly judge, during all whose days and the days of his contemporaries Israel served Jehovah, comes not in any express revelation or commandment of G.o.d; but the narrative relates that Moses said unto Joshua, "Choose out men for us and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of G.o.d in my hand."

They are the words of one who had noted him already as "a man in whom is the Spirit" (Num. xxvii. 18), of one also who had unlearned, in the experience now of eighty years, the desire of glittering achievement and martial fame, who knew that the deepest fountains of real power are hidden, and was content that another should lead the headlong and victorious charge, if only it were his to hold, upon the top of the hill, the rod of G.o.d.

Once it was his own rod: with it the exiled shepherd controlled the sheep of his master; that it should be the medium of the miraculous had appeared to be an additional miracle, but now it was the very rod of G.o.d, nor was any cry to heaven more eloquent and better grounded than simply the reaching toward the skies, in long, steady, mute appeal, of that symbol of all His dealings with them-the plaguing of Egypt, the recession of the tide and its wild return, the bringing of water from the rock. Was all to be in vain? Should the wild boar waste the vine just brought out of Egypt before ever it reached the appointed vineyard?

And we also should be able to plead with G.o.d the n.o.ble works that He hath done in our time. For us also there ought to be such experience as worketh hope. As long as the exertion was possible even to the heroic force which age had not abated, Moses thus prayed for his people; for the gesture was a prayer, and a grand one, and must not be criticised otherwise than as the act of a poetic and primitive genius, whose inst.i.tutions throughout are full of spiritual import. While he did this, Israel prevailed; but the slow progress of the victory reminds us of these dreary centuries during which we are just able to discern some gradual advance of the kingdom of Christ on earth, but no rout, no collapse of evil. And why was this? Because the sustaining and permanent energy was not to flow from the prayers of one, however holy and however eminent; three men were together in the mountain, and the co-operation of them all was demanded; so that only when Aaron and Hur supported the sinking hand of their chief was the decisive victory given.

Now, the lesson from all this does not concern the High-priestly intercession of our Lord, for the office of Moses is consistently distinguished from the priesthood. Nor can the notion be tolerated that if our Lord requires mortal co-operation before asking and being given the heathen for His heritage, which is obviously the case, the reason can be at all expressed by that weakness which needed support.

No, the Lord our Priest is also Himself the dispenser of victory. To Him all power is given on earth, and to Him it is our duty to appeal for the triumph of His own cause. And here and there, doubtless, a Christian heart is fervent and faithful in its intercessions. To these, unknown, unsuspected by the combatants in the heat of battle,-to humble saints, some of them bed-ridden, ignorant, poverty-stricken, despised, holy souls who have no controversial skill, no missionary calling, but who possess the grace habitually to convert their wishes into prayers,-to such, perhaps, it is due that the idols of India and China are now bowing down. And when they cease to be a minority in so doing, when those who now criticise learn to sustain their flagging energies, we shall see a day of the Lord.

Observe, however, that as the active exertion of the host does not displace the silence of intercession, neither is it displaced itself: Joshua really bore his part in the discomfiture of Amalek and his host.

And so it is always. The development of human energy to the uttermost is a part of the design of Him Who gave a task even to unfallen man. Let none suppose that to labour is (sufficiently and by itself) to pray; but also let none idly persuade himself that while energies and responsibilities are his, to pray is sufficiently to labour.

Thus it came to pa.s.s that Israel won its first victory in battle.

Another step was taken toward the fulfilment of the promise to Abraham to make of him a great nation; and also toward the gradual transference of the national faith from a pa.s.sive reliance in Divine interposition to an abiding confidence in Divine help. Let it be clearly understood that this latter is the n.o.bler and the more mature faith.

With martial ardour, G.o.d took care to inculcate the sense of national responsibility, without which warriors become no more than brigands. So it was with Amalek: he had not been attacked or even menaced; he had marched out from his own territories to a.s.sail an innocent and kindred race ("then _came_ Amalek" ver. 8), and his attack had been cruel and cowardly, he smote the hindmost, all that were feeble and in the rear, when they were faint and weary, and he feared not G.o.d (Deut. xxv. 18).

Against all such tactics the wrath of G.o.d was denounced when, because of them, Amalek was doomed to total extirpation.

Moses now built an altar, to imprint on the mind of the people this new lesson. And he called it, "The Lord is my Banner," a t.i.tle which called the nation at once to valour and to obedience, which a.s.serted that they were an army, but a consecrated one.

Now let us ask whether this simple story is at all the kind of thing which legend or myth would have created, for the first martial exploit of Israel. The obscure part played by Moses is not what we would expect; nor, even as a mediator, is the position of one whose arms must be held up a very romantic conception. If the object is to inspire the Jews for later struggles with more formidable foes, the story is ill-contrived, for we read of no surprising force of Amalek, and no inspiriting exploit of Joshua. Everything is as prosaic as the real course of events in this poor world is wont to be. And on that account it is all the more useful to us who live prosaic lives, and need the help of G.o.d among prosaic circ.u.mstances.

CHAPTER XVIII.

_JETHRO._

xviii. 127.

The defeat of Amalek is followed by the visit of Jethro; the opposite pole of the relation between Israel and the nations, the coming of the Gentiles to his brightness. And already that is true which repeats itself all through the history of the Church, that much secular wisdom, the art of organisation, the structure and discipline of societies, may be drawn from the experience and wisdom of the world.

Moses was under the special guidance of G.o.d, as really as any modern enthusiast can claim to be. When he turned for aid or direction to heaven, he was always answered. And yet he did not think scorn of the counsel of his kinsman. And although eighty years had not dimmed the fire of his eyes, nor wasted his strength, he neglected not the warning which taught him to economise his force; not to waste on every paltry dispute the attention and wisdom which could govern the new-born state.

Jethro is the kinsman, and probably the brother-in-law of Moses; for if he were the father-in-law, and the same as Reuel in the second chapter, why should a new name be introduced without any mark of identification?

When he hears of the emanc.i.p.ation of Israel from Egypt, he brings back to Moses his two sons and Zipporah, who had been sent away, after the angry scene at the circ.u.mcision of the younger, and before he entered Egypt with his life in his hand. Now he was a great personage, the leader of a new nation, and the conqueror of the proudest monarch in the world. With what feelings would the wife and husband meet? We are told nothing of their interview, nor have we any reason to qualify the unfavourable impression produced by the circ.u.mstances of their parting, by the schismatic wors.h.i.+p founded by their grandchildren, and by the loneliness implied in the very names of Gershom and Eliezer-"A-stranger-there," and "G.o.d-a-Help."

But the relations between Moses and Jethro are charming, whether we look at the obeisance rendered to the official minister of G.o.d by him whom G.o.d had honoured so specially, by the prosperous man to the friend of his adversity, or at the interest felt by the priest of Midian in all the details of the great deliverance of which he had heard already, or his joy in a Divine manifestation, probably not in all respects according to the prejudices of his race, or his praise of Jehovah as "greater than all G.o.ds, yea, in the thing wherein they dealt proudly against them" (ver. 11, R.V.). The meaning of this phrase is either that the G.o.ds were plagued in their own domains, or that Jehovah had finally vanquished the Egyptians by the very element in which they were most oppressive, as when Moses himself had been exposed to drown.

There is another expression, in the first verse, which deserves to be remarked. How do the friends of a successful man think of the scenes in which he has borne a memorable part? They chiefly think of them in connection with their own hero. And amid all the story of the Exodus, in which so little honour is given to the human actor, the one trace of personal exultation is where it is most natural and becoming; it is in the heart of his relative: "When Jethro ... heard of all that the Lord had done _for Moses_ and for Israel."

We are told, with marked emphasis, that this Midianite, a priest, and accustomed to act as such with Moses in his family, "took a burnt-offering and sacrifices for G.o.d; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before G.o.d."

Nor can we doubt that the writer of the Epistle to the Hebrews, who laid such stress upon the subordination of Abraham to Melchizedek, would have discerned in the relative position of Jethro and Aaron another evidence that the ascendency of the Aaronic priesthood was only temporary. We shall hereafter see that priesthood is a function of redeemed humanity, and that all limitations upon it were for a season, and due to human shortcoming. But for this very reason (if there were no other) the chief priest could only be He Who represents and embodies all humanity, in Whom is neither Jew nor Greek, barbarian, Scythian, bond nor free, because He is all and in all.

In the meantime, here is recognised, in the history of Israel, a Gentile priesthood.

And, as at the pa.s.sover, so now, the sacrifice to G.o.d is partaken of by His people, who are conscious of acceptance by Him. Happy was the union of innocent festivity with a sacramental recognition of G.o.d. It is the same sentiment which was aimed at by the primitive Christian Church in her feasts of love, genuine meals in the house of G.o.d, until licence and appet.i.te spoiled them, and the apostle asked "Have ye not houses to eat and drink in?" (1 Cor. xi. 22). Shall there never come a time when the victorious and pure Church of the latter days shall regain what we have forfeited, when the doctrine of the consecration of what is called "secular life" shall be embodied again in forms like these? It speaks to us meanwhile in a form which is easily ridiculed (as in Lamb's well-known essay), and yet singularly touching and edifying if rightly considered, in the asking for a blessing upon our meals.