From Egypt to Sinai.

Ex. Chs. 1-19

Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of men of that period or they may have had a different point to mark the beginning and end of the sojourn. If the Pharaoh of Joseph was one of the Hyksos or Shepherd kings, as has been the common view, and if the Pharaoh "that knew not Joseph" was, as is the general belief, Rameses II, the period of 430 years would about correspond to the historical data.

Their oppression grew out of the fear of the king lest they should a.s.sist some of the invaders that constantly hara.s.sed Egypt on the North. They may have a.s.sisted the shepherd kings under whom Joseph has risen and who had just been expelled. To cripple and crush them there was given them hard and exhaustive tasks of brick making under cruel task-masters. There still remains evidence of this cruelty in the many Egyptian buildings built of brick, made of mud mixed with straw and dried in the sun. When it was found that they still increased in number in spite of the suffering. Pharoah tried, at first privately then publicly, to destroy all the male children. This order does not seem to have been long in force but was a terrible blow to a people like the Hebrews whose pa.s.sion for children, and especially for male children, has always been proverbial.

It is difficult to gather from this narrative the varied influence of this sojourn upon the Hebrews themselves. They doubtless gained much of value from the study of the methods of warfare and military equipment of the Egyptians. They learned much of the art of agriculture and from the social and political systems of this enlightened people. No doubt many of their choicest men received educational training that fitted them for future leadership. Their suffering seems on the one hand to have somewhat deadened them, destroying ambition. On the other, it bound them together by a common bond and prepared the way for the work of Moses, the deliverer, and for the real birth of the nations.

Moses the Deliverer. Chapters 2 and 4 tell the wonderful story of the birth of Moses, of his loyalty to his people, of his sojourn in Midian and of his final call to the task of the deliverance of Israel. His wonderful life-a life to which all the centuries are indebted-is naturally divided into three parts. (1) _His early life of forty years at the court of Pharaoh_. By faith his parents trusted him to the care of Providence and he was brought to the house of Pharoah and was taught in all the learning of the Egyptians, who conducted great universities and were highly cultured in the arts and sciences (Acts 7:22). Finally feeling it to be his duty to renounce his worldly glory and identify himself with his Hebrew brethren, he made the choice by faith (Heb. 11:24-27). He no doubt felt then the call to be their deliverer but did not find his countrymen ready to accept him as such (Acts 7:25-28). Whereupon he fled to the wilderness of Midian. (2) _Forty years in the desert_ where he gained an intimate knowledge of all the wilderness through which for forty years he was to lead the Hebrews in their wanderings. Here he had opportunity to learn patience and meditate and gain the ability to wait on G.o.d. Here G.o.d finally appeared to him and gave him definite and ample instructions for his task of delivering out of bondage this crushed and ignorant slave race and for making of them a nation of the purest spiritual and moral ideals the world has ever known. (3) _Forty years as leader and lawgiver for Israel_ while they tabernacled in the wilderness.

Perhaps three reasons led Moses to undertake the task of leaving Midian and championing the cause of Israel. (1) He had a vision of G.o.d the holy one of all power who would be with him. (2) The conviction that the time was ripe, because of the death of the king of Egypt and the years of weak government that followed. (3) By over-ruling all objections G.o.d gave him an overwhelming sense of his responsibility in the matter. He saw it as his personal duty.

The call of Moses consists of two elements. (1) _The human element_ which consisted of a knowledge of the needs of the Hebrew people. To him, as to all great leaders and benefactors of the race, the cry of the oppressed or needy const.i.tuted the first element of a call to enlist in their service. (2) _The divine element_. G.o.d heard the cry of his people and remembered his covenant with Abraham and appeared to Moses in a burning bush and sent him to deliver them from under the tyranny of Pharaoh. Like Isaiah (Is. Ch.6) he not only saw the need of his people but also the holy G.o.d calling him to supply the need.

Moses task was three fold: (1) Religious: He was to show in Egypt weakness of the idolatrous worship and to establish in the wilderness the true worship of one and only G.o.d who is ruler of all. (2) _Political:_ He was to overcome the power of the mighty Pharaoh and deliver a people of 600,000 men besides the children with their herds and flocks out of his territory. Then, too, he was to give them laws and so connect them together that as a nation they would survive the hostile nations around them and the civil strife and dissensions within. (3) _Social_: He was also called upon to provide rules by which, to keep clean not only the individual, but his family, and to teach them right relations to each other. In carrying out this program, it devolved upon him to provide an elaborate code of civil, sanitary, ceremonial, moral and religious laws.

The Great Deliverance. The deliverance may be properly considered in three sections. (1) The preparation. (2) The contest with Pharoah and the ten plagues. (3) The crossing of the Red Sea.

The preparation consists (1) in getting the people acquainted with what G.o.d intended to do and thereby secure their full consent to enter into the plan. Then, too, it was necessary to have a very thorough organization so that the expedition could proceed in an orderly way.

(2) There were various preliminary appeals to Pharaoh with the consequent added burdens laid upon the Hebrews.

The contest with Pharaoh consisted of certain preliminary demands followed by ten national calamities intended to force the king to let the people go. The struggle was all based upon the request of Moses that all Israel be allowed to go three days' journey into the wilderness to serve their G.o.d. This gave the conflict a religious aspect and showed that the struggle was not merely one between Moses and Pharaoh, but between the G.o.d of Israel and the G.o.ds of Egypt.

All the plagues, therefore, had a distinct religious significance: (1) To show them the power of Jehovah (Ex. 7:17); (2) to execute judgment against the G.o.ds of Egypt (Ex. 12:12). Every plague was calculated to frustrate Egyptian worship or humiliate some Egyptian G.o.d. For example, the lice covered everything and were miserably polluting. All Egyptian worship was compelled to cease, since none of the priests could perform their religious service so long as any such insect had touched them since they went through a process of purification. In smiting the cattle with murrain, the sacred bull of Memphis was humiliated whether stricken himself or because of his inability to protect the rest of the cattle.

These plagues grew more severe with each new one. And much effort has been made to show that one would have led to another. Much has been said also, to show that the plagues, at least most of them, were events that were common in Egypt and that they were remarkable only for their severity. Such attempts to explain away the miraculous element are based upon the wrong view of a miracle. The very occurrence in response to the word of Moses and at such time as to each time meet a particular condition, or to make a certain desired impression, would put them out of the pale of the pale of the ordinary and into the list of the extraordinary or miraculous. At all events the sacred writer, the Hebrews in Egypt at the time, and the Egyptians all believed the strong hand of Jehovah was laid bare on behalf of his people. So it must seem to all who now believe that G.o.d rules in his universe.

In connection with and just preceding the tenth plague, there was inst.i.tutioned the Pa.s.sover to celebrate their deliverance from Egypt and especially the pa.s.sing of the Hebrew homes by the angel who went abroad in Egypt to slay the first born. It was this plaque that finally showed Pharaoh and his people the folly of resisting Jehovah and a.s.sured Israel of his power. The paschal lamb, whose blood sprinkled upon the door posts and lintels of the dwelling saved the Hebrew, is a beautiful type of Christ and his saving blood. This feast became one of great joy, annually celebrated, during all future Hebrew history.

The Crossing of the Red Sea. For three days and nights G.o.d led them by a pillar of cloud by day and of fire by night. At the end of the third day they had reached the sh.o.r.e of the Red Sea and were shut in by mountains on each side. They were greatly frightened to find that Pharaoh with a host of chariot-warriors was in close pursuit of them.

But G.o.d caused the cloud that had been leading them to remove to their rear and to throw a shadow upon their enemies while giving power to the east wind (Ex. 14:21) that caused the waters of the sea to divide so they could cross on dry ground. When Pharaoh and his hosts attempted to follow then. G.o.d caused the waters to return and overwhelm them. As in former miracles, Moses was G.o.d's instrument in performing this miracle. When they were safe across and saw the overthrow of their enemies their feelings of joy expressed themselves in a great song of victory in which they ascribe praise to G.o.d and recount the incidents of his work of deliverance.

The Journey to Sinai. It is not possible to locate all the stations at which they stopped on their journey from the Red Sea to the time of their encampment at the foot of h.o.r.eb or Sinai. The list is given in Numbers, Chapter thirty-three. For our purpose it is sufficient to notice only a few places and incidents of the journey. (1) They encamped at Marah, being the first watering place they had found. The water, however, was bitter and could not be used until G.o.d had enabled Moses by a miracle to sweeten it. This was the first example of divine support for them. (2) At Elim they found water and shade and here G.o.d gave them the manna from heaven and the quail at eventide. Thus again Jehovah demonstrated his purpose to provide for their needs while wandering through the wilderness. This food was supplied to them continuously until they reached Canaan forty years later. (3) Under the leadership of the cloud, which during all the forty years of wilderness wandering, was their guide, they next encamped at Rephidim where there was no water at all. Here Moses by the command of G.o.d smote a rock and caused them to drink of a fountain thus opened for them. This rock is a suggestive type of Christ.

It was here also that they encountered and defeated the Amalekites, a tribe of Edomites, who still kept up the enmity of Esau their father against Jacob. Here also Jethro, Moses' father-in-law came to them bringing Moses wife and sons. Upon Jethro's advice the people were thoroughly organized. From Rephidim they came to Mount Sinai where they encamped for a whole year.

Lessons of the Period. The lessons of this period might be divided into two cla.s.ses. (1) Those of special value to the Hebrews themselves and lessons needed just then. (2) Those valuable for all time and all people. Among those of the first cla.s.s, the following are worthy of record: (1) The authority of Moses was confirmed and the people were made ready for his teachings and leadership. (2) They were established in the popular belief in the goodness and power of Jehovah their G.o.d.

Of the second and more general lessons, the following are highly important: (1) There is no chance in G.o.d's universe, but even the apparently unimportant events serve his purposes. (2) No human power whether of king or peasant or of nation can prevent the accomplishment of G.o.d's purposes. (3) Those who resist his power are overthrown as were the Egyptians, and those who act according to the divine will are elevated just as were the Israelites. (4) It is dangerous to oppose or harm G.o.d's people. He will avenge them. (5) Ample provisions are a.s.sured to those who will submit to divine leadership.

For Study and discussion. (1) The number of Hebrews that entered Egypt with Jacob, and the number that made the Exodus with Moses. (2) The Biblical story of their suffering while there, including the added burdens when Moses requested that they be allowed to go out to Egypt.

(3) The birth, preservation and education of Moses. (4) Moses' forty years of wilderness training, its advantages and dangers. (5) The divine and human elements in Moses' call to be the deliverer. (6) The plagues, (a) the description of each, (b) the appropriateness and religious significance of each, (c) those imitated by Egyptian magicians, (d) those in which the Egyptians suffered and Israel did not. (7) The stubbornness of Pharaoh and his attempted compromises.

(8) The miracles of this period other than the plagues. (9) G.o.d's provision and care for his people. (10) The murmurings of Israel. (11) The religious conditions of the times. (12) The geography of the country.

Chapter VI.

From Sinai to Kadesh.

Ex. 20-Num. 14

Mount Sinai. There are differences of opinion concerning the location of this mountain. It is sometimes called h.o.r.eb (Ex. 3:1; 17:6. etc.).

All the Old Testament references to it clearly indicate that it was in the vicinity of Edom and connect it with Mt. Seir (Deut. 33:3; Judg.

5:4-5). Several points have been put forward as the probable site, but there can not now be any certainty as to the exact location. All the evidence both of the scripture and of the discoveries of archaeologists seem to point to one of the southwestern spurs of Mt.

Seir as the sacred mountain. The differences of opinion as to location do not affect the historical reality of the mountain nor the certainty that at its base there took place the most important event in the history of the Hebrew people.

The Sinaitic Covenant. At the foot of Sinai and in the midst of grandly impressive manifestations of Jehovah, Israel entered into solemn covenant relations with Him. It was a covenant of blood and was the most sacred and inviolable ceremony known to the ancient peoples. Half of the blood was sprinkled on the alter and half upon the people, thus signifying that all had consented to the terms of the covenant. In this covenant Israel is obligated to loyalty, service and worship, while Jehovah is to continue to protect and deliver them.

This covenant is commonly called "The Law of Moses." All the rest of the Old Testament is a development of this fundamental law and shows the application of it in the experience of Israel.

The Purpose of the Mosaic Law. It should be observed that the rewards and punishments of this law were mainly confined to this life. Instead of leading them to believe that outward obedience to it would bring personal salvation and, therefore, instead of superseding the plan of salvation through a redeemer, that had been announced to Adam and Eve, and confirmed in the covenant with Abraham, it pointed to the Savior.

The sacrifices foreshadowed the subst.i.tution of the Lamb of G.o.d as a means of their deliverance for sin and its punishment.

There are probably two purposes in promulgating this law. (1) To preserve the Israelites as a separate and peculiar people. To the weld the scattered fugitives from Egypt into a nation, distinct from other nations, required laws that would make them different in customs, religion and government. (2) A second purpose was to provide additional spiritual light, that they might know the way of salvation more perfectly.

The Several Parts of the Law. On the whole the law contains three parts. (1) _The Law of Duty_. This is given in the form of ten commandments (Ex. ch. 20) and relates to individual obligations, (a) The first four define one's obligations to G.o.d. (b) The fifth defines our relation to parents, (c) The last five define our relation to the other members of society. These ten words define religion in terms of life and deed as well as worship. They reach the very highest standard and, in the last command, trace crime back to the motive even to the thought in the mind of man. They point out duties arising out of the unchangeable distinctions of right and wrong.

(2) _The law of Mercy_. This law is found in the instructions concerning the priesthood and the sacrifices. Through these were seen; (a) the need of an atonement for the sinner's guilt; (b) the need of inward cleansing on the part of all; (c) the redemption of the forfeited life of the sinner by another life being subst.i.tuted in its stead and only by that means; (d) the fact that G.o.d would punish wrong-doing and reward righteousness. This is also called "The Law of Holiness" or "The Ceremonial Law" and was intended to show Israel man's sinfulness and how a sinful people could approach a holy G.o.d and themselves become holy. It, therefore, deals with such matters as personal chast.i.ty, unlawful marriages and general social purity and the religious behavior by which they were to be absolved from all impurity and symbolically to be made pure again.

(3) The Law of Justice. This is composed of miscellaneous civil, criminal, humane and sanitary laws, calculated to insure right treatment of one another and thus promote the highest happiness of all: (a) There was to be kindness and justice to each other including slaves, and also to domestic animals; This is beautifully shown in the provisions for the treatment of the poor, the aged and the afflicted; (b) The rights of property were to be sacredly regarded and all violations of such rights severely punished as in the case of fraud or theft; (c) Laws of sanitation and health guarded the imprudent against the contraction of disease and protected the wicked or careless against its spread and thereby saved Israel from epidemics of malignant disease. Thus the right of the innocent and helpless were insured; (d) The sanct.i.ty of the home and of personal virtue was held inviolable and every transgressor, such as the man who should commit adultery with another man's wife, was put to death; (e) Life was to be sacred. No man being able to give it was to take it from another and so the murderer was to pay the penalty by giving his life.

These laws were so amplified as to meet every demand of the domestic, social, civic and industrial relations of the nation. There could hardly be designed a happier life than the proper observance of all these laws would have brought to Israel. This legislation reached its n.o.blest expression in the law of the neighbor: "Thou shall love thy neighbor as thyself" (Lev. 19:18). It is the final word in all right relation to others.

The Journey to Kadesh-Barnea. After camping before Sinai a little more than a year, during which tune they received the law and were gradually organized into a nation, the cloud by which they were always led from the time of their departure to their entrance to Canaan, arose from the tabernacle and set forward. It led them by a way that we cannot now trace but which Moses says was eleven days' journey from the sacred mountain. (Dt. 1:2).

A few notable events of this journey are recorded. (1) The fire of Jehovah that burned in the camp because of their murmuring. (2) The appointing of seventy elders to share with Moses the burden of the people. (3) The sending of the quails and the destruction of those that l.u.s.ted. (4) Miriam, the sister of Moses, was smitten with leprosy because with Aaron she rebelled against Moses and spoke disrespectfully of him.

The Twelve Spies. From Kadesh Moses sent out twelve men who should investigate the condition of Canaan. These men agreed that it was an attractive and well favored land. They brought back evidences of its fruitfulness. Only two of them, believed they could conquer it. The People yielded to the opinions of the majority and refused to attempt to enter Canaan and even worse they openly resolved to return to Egypt. For this disbelief and open rebellion they were sentenced to wander forty years in the wilderness and all of them who were above twenty years old except Joshua and Caleb were not only doomed not to be allowed to enter this promised land but were to die in the wilderness.

Lessons of the Period. The more important truths taught by the records of this period may be divided into three groups. (1) Those about man and his nature: (a) He is sinful, his whole nature is out of proper att.i.tude toward G.o.d and is a fountain of evil; (b) He is, therefore, in need of redemption and cannot have the benefit of worship to G.o.d without it; (c) He owes obedience to G.o.d. (2) There are lessons about G.o.d: (a) He is shown to be a Holy G.o.d. who hates and punishes sin; (b) He is represented as a G.o.d of mercy and forgiveness; (c) He is seen as one of power and might, able to carry forward his plans and to change the whole destiny of a people. (3) There is a many sided view of redemption: (a) It is based on blood; The victim must shed its blood before redemption can come; (b) It is by Inst.i.tution as is attested by all the sacrifices; (c) It is by imputation or the putting of one's sins upon the victim; (d) It is by death and that of an innocent creature. In all of this there is a revelation of Christ who puts away sin and brings the sinner into favor with G.o.d.

For Study and Discussion. (1) The awe-inspiring ways by which Jehovah made known his presence on Sinai. (2) The several things Israel covenanted to do. (3) The worship of the golden calf and the breaking of the tables of stone. (4) The three great divisions of the law. (5) The law of mercy or of Holiness, what it teaches, and its purpose. (6) Catalogue the different laws of justice according to the outline suggested above or make a new outline and catalogue them. (7) The present day conditions that could be met and changed for good by an application of these laws. (8) The tabernacle and its material. (9) The different kinds of offering, learn what was offered and how and by whom. (10) The different scared occasions, feasts, holidays, etc. (11) The different occasions of rebellion on the part of the people and what resulted. (12) The spirit of Moses as seen in his talks to the people and in his prayers to G.o.d. (13) The rebellion of Miriam and Aaron against Moses. (14) The results of wrong influences or reports as seen in the case of the spies. (15) The rewards of righteousness as seen in the entire period.

Chapter VII.

From Kadesh to the Death of Moses.

Num. 14-Dt. 34.

The Pathos of the Forty Years. The stories of this period have running through them an element of pathos arising especially from two sources.

(1) Perhaps the experiences of Moses are most sorrowful. That he should now, after faithfully bringing this people to the very border of the land which they sought, be compelled to spend forty monotonous years in this bare and uninteresting desert must have been a disappointment very heavy to bear. During these wanderings he buried Miriam, his sister, and Aaron, his brother and helper. He was often complained of by the people he was trying to help, and because of it was led to sin in such a way as to cause G.o.d to refuse him the privilege of entering Canaan. It was necessary for him to appoint his successor and himself be buried in these lands. He was compelled to renumber the people to find that all but two of those who were above twenty when they left Egypt had perished. (2) Surely the experience of the people of Israel during these years is sufficient to arouse a feeling of pity. Forty years of suffering and unhappiness and the loss of all opportunity to enter Canaan by those who fell in the wilderness beclouds the whole story.

The Events of the Forty Years' Wandering. It is now impossible to trace exactly any except the latter portion of their journeyings. It is clear that they went from place to place, not of course marching continuously each day, but changing their location as often at least as the requirements of pasturage demanded. Of the early portion of these years we know but little. They seemed to have remained a long while at Kadesh (Dt. 1:45) and indeed may have made it a sort of headquarters. The story of the rebellion of Konah with the consequent punishment, and the budding of Aarons rod by which the appointment of the family of Aaron to the priesthood was attested are the important incidents of this period.