And moreover, there are other sins which have their root in the flesh besides sloth and bodily indulgence. Wrath and cruelty and pride are strangely stimulated and excited by self-indulgence. Not in vain does St. Paul describe a "mind of the flesh," and reckon among the fruits of the flesh not only uncleanness and drunkenness, but, just as truly, strife, jealousies, wraths, factions, divisions, heresies (Col. ii. 18; Gal. v. 19, 20). From such evil tempers, stimulated by evil appet.i.tes, the slaves of Egypt had suffered bitterly; and now the avenging rod fell upon the bodies of their tyrants.

And we may perhaps detect especial suffering, certainly an especial triumph to be commemorated, in the failure of the magicians even to stand before the king. It is implied that they had done so until now, and this confirms the belief that after the third plague they had not acknowledged Jehovah, but merely said in their defeat, "This is the finger of a G.o.d." Until now Jannes and Jambres (two, to rival the two brothers) had withstood Moses, but now the contrast between the prophet and his victims writhing in their pain was too sharp for prejudice itself to overlook: their folly was "evident unto all men" (2 Tim. iii.

8, 9). But it was not destined that Pharaoh should yield even to so tremendous a coercion what he refused to moral influences; and as Jesus after His resurrection appeared not unto all the people (hiding this crowning evidence from the eyes which had in vain beheld so much), so "the Lord made strong the heart of Pharaoh, and he hearkened not unto them, as the Lord had spoken unto Moses." In this last expression is the explicit statement that it was now that the prediction attained fulfilment, in the manner which we have discussed already.

But even this strength of heart did not reach the height of attempting any reprisals upon the torturers. The sense of the supernatural was their defence: Moses was as a G.o.d unto Pharaoh, and Aaron was his prophet.

In the narrative of this plague there is an expression which deserves attention for another reason. The ashes, it says, "shall become dust."

Is there no controversy, turning upon the too rigid and prosaic straining of a New Testament construction, which might be simplified by considering the Hebrew use of language, exemplified in such an a.s.sertion as "It shall become dust," and soon after, "It is the Lord's pa.s.sover"?

Do these announce transubstantiations? Did two handfuls of ashes literally become the blains upon the bodies of all the Egyptians?

_THE SEVENTH PLAGUE._

ix. 1335.

The hardening of Pharaoh's heart, we have argued, was not the debauching of his spirit, but only the strengthening of his will. "Wait on the Lord and _be of good courage_"; "_Be strong_, O Zerubbabel, saith the Lord; and _be strong_, O Joshua, son of Josadak the high priest; and _be strong_, all ye people" (Ps. xxvii. 14; Hag. ii. 4), are clear proofs that what was implied in this word was not wickedness, but only that iron determination which his choice directed in a wicked channel. And therefore it was no mockery, no insincere appeal by one who had provided against the mischance of its succeeding, when G.o.d again addressed Himself to the reason, and even to the rational fears of Pharaoh. He had only provided against a terror-stricken submission, as wholly immoral and valueless, as the ceasing to resist of one who has swooned through fright. Now, to give such an one a stimulant and thus to enable him to exercise his volition, would be different from inciting him to rebel.

The seventh plague, then, is ushered in by an expostulation more earnest, resolute and minatory than attended any of the previous ones.

And this is the more necessary because human life is now for the first time at stake. First the king is solemnly reminded that Jehovah, Whom he no longer can refuse to know, is the G.o.d of the Hebrews, has a claim upon their services, and demands them. In oppressing the nation, therefore, Pharaoh usurped what belonged to the Lord. Now, this is the eternal charter of the rights of all humanity. Whoever encroaches on the just sphere of the free action of his neighbour deprives him, to exactly the same extent, of the power to glorify G.o.d by a free obedience. The heart glorifies G.o.d by submission to so hard a lot, but the co-operation of the "whole body and soul and spirit" does not visibly bear testimony to the regulating power of grace. The oppressor may contend (like some slave-owners) that he guides his human property better than it would guide itself. But one a.s.sertion he cannot make: namely, that G.o.d is receiving the loyal homage of a life spontaneously devoted; that a man and not a machine is glorifying G.o.d in this body and spirit which are G.o.d's. For the body is but a chattel. This is why the Christian doctrine of the religious equality of all men in Christ carries with it the political a.s.sertion of the equal secular rights of the whole human race.

I must not transfer to myself the solemn duty of my neighbour to offer up to G.o.d the sacrifice not only of his chastened spirit but also of his obedient life.

And these words were also a lifelong admonition to every Israelite. He held his liberties from G.o.d. He was not free to be violent and wanton, and to say "I am delivered to commit all these abominations." The dignities of life were bound up with its responsibilities.

Well, it is not otherwise to-day. As truly as Moses, the champions of our British liberties were earnest and G.o.d-fearing men. Not for leave to revel, to acc.u.mulate enormous fortunes, and to excite by their luxuries the envy and rage of neglected brothers, while possessing more enormous powers to bless them than ever were entrusted to a cla.s.s,-not for this our heroes bled on the field and on the scaffold. Tyrants rarely deny to rich men leave to be self-indulgent. And self-indulgence rarely nerves men to heroic effort. It is for the freedom of the soul that men dare all things. And liberty is doomed wherever men forget that the true freeman is the servant of Jehovah. On these terms the first demand for a national emanc.i.p.ation was enforced.

And next, Pharaoh is warned that G.o.d, who at first threatened to destroy his firstborn, but had hitherto come short of such a deadly stroke, had not, as he might flatter himself, exhausted His power to avenge. Pharaoh should yet experience "_all_ My plagues." And there is a dreadful significance in the phrase which threatens to put these plagues, with regard to others "upon thy servants and upon thy people," but with regard to Pharaoh himself "upon thine heart."

There it was that the true scourge smote. Thence came ruin and defeat.

His infatuation was more dreadful than hail in the cloud and locusts on the blast, than the darkness at noon and the midnight wail of a bereaved nation. For his infatuation involved all these.

The next a.s.sertion is not what the Authorised Version made it, and what never was fulfilled. It is not, "Now I will stretch out My hand to smite thee and thy people with pestilence, and thou shalt be cut off from the earth." It says, "Now I had done this, as far as any restraint for thy sake is concerned, but in very deed for this cause have I made thee to stand" (unsmitten), "for to show thee My power, and that My name may be declared throughout all the earth" (vers. 15, 16). The course actually taken was more for the glory of G.o.d, and a better warning to others, than a sudden stroke, however crushing.

And so we find, many years after all this generation has pa.s.sed away, that a strangely distorted version of these events is current among the Philistines in Palestine. In the days of Eli, when the ark was brought into the camp, they said, "Woe unto us! who shall deliver us out of the hand of these mighty G.o.ds? These are the G.o.ds that smote the Egyptians with all manner of plagues in the wilderness" (1 Sam. iv. 8). And this, along with the impression which Rahab declared that the Exodus and what followed it had made, may help us to understand what a mighty influence upon the wars of Palestine the scourging of Egypt had, how terror fell upon all the inhabitants of the land, and they melted away (Josh. ii. 9, 10).

And perhaps it may save us from the unconscious egoism which always deems that I myself shall not be treated quite as severely as I deserve, to mark how the punishment of one affects the interests of all.

Added to all this is a kind of half-ironical clemency, an opportunity of escape if he would humble himself so far as to take warning even to a small extent. The plague was to be of a kind especially rare in Egypt, and of utterly unknown severity-such hail as had not been in Egypt since the day it was founded until now. But he and his people might, if they would, hasten to bring in their cattle and all that they had in the field. Pharaoh, after his sore experience of the threats of Moses, would find it a hard trial in any case, whether to withdraw his property or to brave the stroke. To him it was a kind of challenge. To those of his subjects who had any proper feeling it was a merciful deliverance, and a profoundly skilful education of their faith, which began by an obedience probably hesitating, but had few doubts upon the morrow. We read that he who feared the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses; and this is the first hint that the plagues, viewed as discipline, were not utterly vain. The existence of others who feared Jehovah beside the Jews prepares us for the "mixed mult.i.tude" who came up along with them (xii. 38), and whose ill-instructed and probably very selfish adhesion was quite consistent with such sensual discontent as led the whole congregation into sin (Num. xi. 4).

To make the connection between Jehovah and the impending storm more obvious still, Moses stretched his rod toward heaven, and there was hail, and fire mingled with the hail, such as slew man and beast, and smote the trees, and destroyed all the vegetation which had yet grown up. The heavens, the atmosphere, were now enrolled in the conspiracy against Pharaoh: they too served Jehovah.

In such a storm, the terror was even greater than the peril. When a great writer of our own time called attention to the elaborate machinery by which G.o.d in nature impresses man with the sense of a formidable power above, he chose a thunderstorm as the most striking example of his meaning.

"Nothing appears to me more remarkable than the array of scenic magnificence by which the imagination is appalled, in myriads of instances when the actual danger is comparatively small; so that the utmost possible impression of awe shall be produced upon the minds of all, though direct suffering is inflicted upon few. Consider, for instance, the moral effect of a single thunderstorm. Perhaps two or three persons may be struck dead within a s.p.a.ce of a hundred square miles; and their death, unaccompanied by the scenery of the storm, would produce little more than a momentary sadness in the busy hearts of living men. But the preparation for the judgment, by all that mighty gathering of the clouds; by the questioning of the forest leaves, in their terrified stillness, which way the winds shall go forth; by the murmuring to each other, deep in the distance, of the destroying angels before they draw their swords of fire; by the march of the funeral darkness in the midst of the noonday, and the rattling of the dome of heaven beneath the chariot wheels of death;-on how many minds do not these produce an impression almost as great as the actual witnessing of the fatal issue! and how strangely are the expressions of the threatening elements fitted to the apprehensions of the human soul! The lurid colour, the long, irregular, convulsive sound, the ghastly shapes of flaming and heaving cloud, are all true and faithful in their appeal to our instinct of danger."-Ruskin, _Stones of Venice_, III. 1978.

Such a tempest, dreadful anywhere, would be most appalling of all in the serene atmosphere of Egypt, to unaccustomed spectators, and minds troubled by their guilt. Accordingly we find that Pharaoh was less terrified by the absolute mischief done than by the "voices of G.o.d,"

when, unnerved for the moment, he confessed at least that he had sinned "this time" (a singularly weak repentance for his long and daring resistance, even if we explain it, "this time I confess that I have sinned"), and went on in his terror to pour out orthodox phrases and professions with suspicious fluency. The main point was the bargain which he proposed: "Intreat the Lord, for there hath been enough of mighty thunderings and hail; and I will let you go, and ye shall stay no longer."

Looking attentively at all this, we discern in it a sad resemblance to some confessions of these latter days. Men are driven by affliction to acknowledge G.o.d: they confess the offence which is palpable, and even add that G.o.d is righteous and that they are not. If possible, they shelter themselves from lonely condemnation by general phrases, such as that all are wicked; just as Pharaoh, although he would have scoffed at the notion of any national volition except his own, said, "I and my people are sinners." Above all, they are much more anxious for the removal of the rod than for the cleansing of the guilt; and if this can be accomplished through the mediation of another, they have as little desire as Pharaoh had for any personal approach to G.o.d, Whom they fear, and if possible repel.

And by these signs, every experienced observer expects that if they are delivered out of trouble they will forget their vows.

Moses was exceedingly meek. And therefore, or else because the message of G.o.d implied that other plagues were to succeed this, he consented to intercede, yet adding the simple and dignified protest, "As for thee and thy people, I know that ye will not yet fear Jehovah G.o.d."[17] And so it came to pa.s.s. The heart of Pharaoh was made heavy, and he would not let Israel go.

Looking back upon this miracle, we are reminded of the mighty part which atmospheric changes have played in the history of the world. Snowstorms saved Europe from the Turk and from Napoleon: the wind played almost as important a part in our liberation from James, and again in the defeat of the plans of the French Revolution to invade us, as in the destruction of the Armada. And so we read, "Hast thou entered the treasuries of the snow? or hast thou seen the treasuries of the hail, which I have reserved against the time of trouble, against the day of battle and war?" (Job x.x.xviii. 223).

FOOTNOTES:

[16] The pa.s.sage in Deuteronomy had not this event specially in mind, or it would have used the same term for a furnace. The word for ashes implies what can be blown upon the wind.

[17] Except in one pa.s.sage (Gen. ii. 4 to iii. 23) these t.i.tles of Deity are nowhere else combined in the books of Moses.

CHAPTER X.

_THE EIGHTH PLAGUE._

x. 120.

The Lord would not command His servant again to enter the dangerous presence of the sullen prince, without a reason which would sustain his faith: "For I have made heavy his heart." The p.r.o.noun is emphatic: it means to say, 'His foolhardiness is My doing and cannot go beyond My will: thou art safe.' And the same encouragement belongs to all who do the sacred will: not a hair of their head shall truly perish, since life and death are the servants of their G.o.d. Thus, in the storm of human pa.s.sion, as of the winds, He says, "It is I, be not afraid"; making the wrath of man to praise Him, stilling alike the tumult of the waves and the madness of the people.

It is possible that even the merciful mitigations of the last plague were used by infatuated hearts to justify their wilfulness: the most valuable crops of all had escaped; so that these judgments, however dire, were not quite beyond endurance. Just such a course of reasoning deludes all who forget that the goodness of G.o.d leadeth to repentance.

Besides the reasons already given for lengthening out the train of judgments, it is added that Israel should teach the story to posterity, and both fathers and children should "know that I am Jehovah."

Accordingly it became a favourite t.i.tle-"The Lord which brought thee up out of the land of Egypt." Even the apostates under Sinai would not reject so ill.u.s.trious a memory: their feast was nominally to Jehovah; and their idol was an image of "the G.o.ds which brought thee up out of the land of Egypt" (x.x.xii. 4, 5).

Has _our_ land no deliverances for which to be thankful? Instead of boastful self-a.s.sertion, should we not say, "We have heard with our ears, O G.o.d, and our fathers have declared unto us, the n.o.ble works that Thou didst in their days and in the old time before them?" Have we forgotten that national mercies call aloud for national thanksgiving?

And in the family, and in the secret life of each, are there no rescues, no emanc.i.p.ations, no enemies overcome by a hand not our own, which call for reverent acknowledgment? "These things were our examples, and are written for our admonition."

The reproof now spoken to Pharaoh is sterner than any previous one.

There is no reasoning in it. The demand is peremptory: "How long wilt thou refuse to humble thyself?" With it is a sharp and short command: "Let My people go, that they may serve Me." And with this is a detailed and tremendous threat. It is strange, in the face of the knowledge acc.u.mulated since the objection called for it, to remember that once this narrative was challenged, because locusts, it was said, are unknown in Egypt. They are mentioned in the inscriptions. Great misery was caused by them in 1463, and just three hundred years later Niebuhr was himself at Cairo during a plague of them. Equally arbitrary is the objection that Joel predicted locusts "such as there hath not been ever the like, neither shall be any more after them, even to the years of many generations" (ii. 2), whereas we read of these that "before them there were no such locusts as they, neither after them shall be such"

(x. 14). The objection is whimsical in its absurdity, when we remember that Joel spoke distinctly of Zion and the holy mountain (ii. 1), and Exodus of "the borders of Egypt" (x. 14).

But it is true that locusts are comparatively rare in Egypt; so that while the meaning of the threat would be appreciated, familiarity would not have steeled them against it. The ravages of the locust are terrible indeed, and coming just in time to ruin the crops which had escaped the hail, would complete the misery of the land.

One speaks of the sudden change of colour by the disappearance of verdure where they alight as being like the rolling up of a carpet; and here we read "they shall cover the eye of the earth,"-a phrase peculiar to the Pentateuch (ver. 15; Num. xxii. 5, 11); "and they shall eat the residue of that which has escaped, ... and they shall fill thy houses, and the ... houses of all the Egyptians, which neither thy fathers nor thy fathers' fathers have seen."

After uttering the appointed warning, Moses abruptly left, awaiting no negociations, plainly regarding them as vain.

But now, for the first time, the servants of Pharaoh interfered, declared the country to be ruined, and pressed him to surrender. And yet it was now first that we read (ver. 1) that their hearts were hardened as well as his. For that is a hard heart that does not remonstrate against wrong, however plainly G.o.d reveals His displeasure, until new troubles are at hand, and which even then has no regard for the wrongs of Israel, but only for the woes of Egypt. It is a hard heart, therefore, which intends to repent upon its deathbed; for its motives are identical with these.

Pharaoh's behaviour is that of a spoiled child, who is indeed the tyrant most familiar to us. He feels that he must yield, or else why should the brothers be recalled? And yet, when it comes to the point, he tries to play the master still, by dictating the terms for his own surrender; and breaks off the negociation rather than do frankly what he must feel that it is necessary to do. Moses laid his finger accurately upon the disease when he reproached him for refusing to humble himself. And if his behaviour seem unnatural, it is worth observation that Napoleon, the greatest modern example of proud, intellectual, G.o.dless infatuation, allowed himself to be crushed at Leipsic through just the same reluctance to do thoroughly and without self-deception what he found it necessary to consent to do. "Napoleon," says his apologist, Thiers, "at length determined to retreat-a resolution humbling to his pride.

Unfortunately, instead of a retreat frankly admitted ... he determined on one which from its imposing character should not be a real retreat at all, and should be accomplished in open day." And this perversity, which ruined him, is traced back to "the illusions of pride."

Well, it was quite as hard for the Pharaoh to surrender at discretion, as for the Corsican to stoop to a nocturnal retreat. Accordingly, he asks, "Who are ye that shall go?" and when Moses very explicitly and resolutely declares that they will all go, with all their property, his pa.s.sion overcomes him, he feels that to consent is to lose them for ever, and he exclaims, "So be Jehovah with you as I will let you go and your little ones: look to it, for evil is before you"-that is to say, Your intentions are bad. "Go ye that are men, and serve the Lord, for that is what ye desire,"-no more than that is implied in your demand, unless it is a mere pretence, under which more lurks than it avows.