May not this verse point to something unrecorded, some event before their final deliverance? The conjecture is a happy one that it refers to their share in the revolt of subject races which drove Menephtah for twelve years out of his northern territories. If so, there was time for a considerable return of prosperity; and the retention or forfeiture of their chattels when they were reconquered would depend very greatly upon circ.u.mstances unknown to us. At all events, this revolt is evidence, which is amply corroborated by history and the inscriptions, of the existence of just such a discontented and servile element in the population as the "mixed mult.i.tude" which came out with them repeatedly proved itself to be.

But here we come upon a problem of another kind. How long was Israel in the house of bondage? Can we rely upon the present Hebrew text, which says that "their sojourning which they sojourned in Egypt, was four hundred and thirty years. And it came to pa.s.s at the end of the four hundred and thirty years, even the selfsame day it came to pa.s.s, that all the hosts of the Lord came out of the land of Egypt" (xii. 40, 41).

Certain ancient versions have departed from this text. The Septuagint reads, "The sojourning of the children of Israel which they sojourned in Egypt and _in the land of Canaan_, was four hundred and thirty years"; and the Samaritan agrees with this, except that it has "the sojourning of the children of Israel and _of their fathers_." The question is, which reading is correct? Must we date the four hundred and thirty years from Abraham's arrival in Canaan, or from Jacob's descent into Egypt?

For the shorter period there are two strong arguments. The genealogies in the Pentateuch range from four persons to six between Jacob and the Exodus, which number is quite unable to reach over four centuries. And St. Paul says of the covenant with Abraham that "the law which came four hundred and thirty years after" (_i.e._ after the time of Abraham) "could not disannul it" (Gal. iii. 17).

This reference by St. Paul is not so decisive as it may appear, because he habitually quotes the Septuagint, even where he must have known that it deviates from the Hebrew, provided that the deviation does not compromise the matter in hand. Here, he was in nowise concerned with the chronology, and had no reason to perplex a Gentile church by correcting it. But it was a different matter with St. Stephen, arguing his case before the Hebrew council. And he quotes plainly and confidently the prediction that the seed of Abraham should be four hundred years in bondage, and that one nation should entreat them evil four hundred years (Acts vii. 6). Again, this is the clear intention of the words in Genesis (xv. 13). And as to the genealogies, we know them to have been cut down, so that seven names are omitted from that of Ezra, and three at least from that of our Lord Himself. Certainly when we consider the great population implied in an army of six hundred thousand adult men, we must admit that the longer period is inherently the more probable of the two. But we can only a.s.sert with confidence that just when their deliverance was due it was accomplished, and they who had come down a handful, and whom cruel oppression had striven to decimate, came forth, no undisciplined mob, but armies moving in organised and regulated detachments: "the Lord did bring the children of Israel forth by their hosts" (ver. 51). "And the children of Israel went up armed out of the land of Egypt" (xiii. 18).

FOOTNOTES:

[20] Though of course the Person Whose Body was thus offered is Divine (Acts xx. 28), and this gives inestimable value to the offering.

[21] Here the sceptical theorists are widely divided among themselves.

Kuenen has discussed this whole theory, and rejected it as "irreconcilable with what the Old Testament itself a.s.serts in justification of this sacrifice." And he is driven to connect it with the notion of atonement. "Jahveh appears as a severe being who must be propitiated with sacrifices." He has therefore to introduce the notion of human sacrifice, in order to get rid of the connection with the penal death of the Egyptians, and of the miraculous, which this example would establish. (_Religion of Israel_, Eng. Trans., i., 239, 240.)

[22] The astonishing significance of this declaration would only be deepened if we accepted the theories now so fashionable, and believed that the later pa.s.sage in Isaiah was the fruit of a period when the full-blown Priestly Code was in process of development out of "the small body of legislation contained in Lev. xvii.-xxvi."

What a strange time for such a spiritual application of sacrificial language!

[23] So that it is used equally of the slow action of the lame, and of the lingering movements of the false prophets when there was none to answer (2 Sam. iv. 4; 1 Kings xviii. 26). "The Lord of Hosts shall come down to fight upon Mount Zion.... As birds flying, so will the Lord of Hosts protect Jerusalem; He will Pa.s.s OVER and preserve it"

(Isa. x.x.xi. 4, 5).

CHAPTER XIII.

_THE LAW OF THE FIRSTBORN._

xiii. 1.

Much that was said in the twelfth chapter is repeated in the thirteenth.

And this repet.i.tion is clearly due to a formal rehearsal, made when all "their hosts" had mustered in Succoth after their first march; for Moses says, "Remember this day, in which ye came out" (ver. 3). Already it had been spoken of as a day much to be remembered, and for its perpetuation the ordinance of the Pa.s.sover had been founded.

But now this charge is given as a fit prologue for the remarkable inst.i.tution which follows-the consecration to G.o.d of all unblemished males who are the firstborn of their mothers-for such is the full statement of what is claimed.

In speaking to Moses the Lord says, "Sanctify unto Me all the firstborn ... it is Mine." But Moses addressing the people advances gradually, and almost diplomatically. First he reminds them of their deliverance, and in so doing he employs a phrase which could only have been used at the exact stage when they were emanc.i.p.ated and yet upon Egyptian soil: "By strength of hand the Lord brought you out _from this place_" (ver. 3).

Then he charges them not to forget their rescue, in the dangerous time of their prosperity, when the Lord shall have brought them into the land which He swore to give them; and he repeats the ordinance of unleavened bread. And it is only then that he proceeds to announce the permanent consecration of all their firstborn-the abiding doctrine that these, who naturally represent the nation, are for its unworthiness forfeited, and yet by the grace of G.o.d redeemed.

G.o.d, Who gave all and pardons all, demands a return, not as a tax which is levied for its own sake, but as a confession of dependence, and like the silk flag presented to the sovereign, on the anniversaries of the two greatest of English victories, by the descendants of the conquerors, who hold their estates upon that tenure. The firstborn, thus dedicated, should have formed a sacred cla.s.s, a powerful element in Hebrew life enlisted on the side of G.o.d.

For these, as we have already seen, the Levites were afterwards subst.i.tuted (Num. iii. 44), and there is perhaps some allusion to this change in the direction that "all the firstborn of man thou shalt redeem" (ver. 13). But yet the demand is stated too broadly and imperatively to belong to that later modification: it suits exactly the time to which it is attributed, before the tribe of Levi was subst.i.tuted for the firstborn of all.

"They are Mine," said Jehovah, Who needed not, that night, to remind them what He had wrought the night before. It is for precisely the same reason, that St. Paul claims all souls for G.o.d: "Ye are not your own, ye are bought with a price; therefore glorify G.o.d with your bodies and with your spirits, which are G.o.d's."

And besides the general claim upon us all, each of us should feel, like the firstborn, that every special mercy is a call to special grat.i.tude, to more earnest dedication. "I beseech you, by the mercies of G.o.d, that ye present your bodies a living sacrifice" (Rom. xii. 1).

There is a tone of exultant confidence in the words of Moses, very interesting and curious. He and his nation are breathing the free air at last. The deliverance that has been given makes all the promise that remains secure. As one who feels his pardon will surely not despair of heaven, so Moses twice over instructs the people what to do when G.o.d shall have kept the oath which He swore, and brought them into Canaan, into the land flowing with milk and honey. Then they must observe His pa.s.sover. Then they must consecrate their firstborn.

And twice over this emanc.i.p.ator and lawgiver, in the first flush of his success, impresses upon them the homely duty of teaching their households what G.o.d had done for them (vers. 8, 14; cf. xii. 26).

This, accordingly, the Psalmist learned, and in his turn transmitted. He heard with his ears and his fathers told him what G.o.d did in their days, in the days of old. And he told the generation to come the praises of Jehovah, and His strength, and His wondrous works (Ps. xliv. 1, lxxviii.

4).

But it is absurd to treat these verses, as Kuenen does, as evidence that the story is mere legend: "transmitted from mouth to mouth, it gradually lost its accuracy and precision, and adopted all sorts of foreign elements." To prove which, we are gravely referred to pa.s.sages like this. (_Religion of Israel_, i. 22, Eng. Vers.) The duty of oral instruction is still acknowledged, but this does not prove that the narrative is still unwritten.

From the emphatic language in which Moses urged this double duty, too much forgotten still, of remembering and showing forth the goodness of G.o.d, sprang the curious custom of the wearing of phylacteries. But the Jews were not bidden to wear signs and frontlets: they were bidden to let hallowed memories be unto them in the place of such charms as they had seen the Egyptians wear, "for a sign unto thee, upon thine hand, and for a frontlet between thine eyes, that the law of the Lord may be in thy mouth" (ver. 9). Such language is frequent in the Old Testament, where mercy and truth should be bound around their necks; their fathers'

commandments should be tied around their necks, bound on their fingers, written on their hearts; and Sion should clothe herself with her converts as an ornament, and gird them upon her as a bride doth (Prov.

iii. 3, vi. 21, vii. 3; Isa. xlix. 18).

But human nature still finds the letter of many a commandment easier than the spirit, a ceremony than an obedient heart, penance than penitence, ashes on the forehead than a contrite spirit, and a phylactery than the grat.i.tude and acknowledgment which ought to be unto us for a sign on the hand and a frontlet between the eyes.

We have already observed the connection between the thirteenth verse and the events of the previous night. But there is an interesting touch of nature in the words "the firstling of an a.s.s thou shalt redeem with a lamb." It was afterwards rightly perceived that all unclean animals should follow the same rule; but why was only the a.s.s mentioned? Plainly because those humble journeyers had no other beast of burden. Horses pursued them presently, but even the Egyptians of that period used them only in war. The trampled Hebrews would not possess camels. And thus again, in the tenth commandment, when the stateliest of their cattle is specified, no beast of burden is named with it but the a.s.s: "Thou shalt not covet ... his ox nor his a.s.s." It is an undesigned coincidence of real value; a phrase which would never have been devised by legislators of a later date; a frank and unconscious evidence of the genuineness of the story.

Some time before this, a new and fierce race, whose name declared them to be "emigrants," had thrust itself in among the tribes of Canaan-a race which was long to wage equal war with Israel, and not seldom to see his back turned in battle. They now held all the south of Palestine, from the brook of Egypt to Ekron (Josh. xv. 4, 47). And if Moses in the flush of his success had pushed on by the straight and easy route into the promised land, the first shock of combat with them would have been felt in a few weeks. But "G.o.d led them not by the way of the Philistines, though that was near, for G.o.d said, Lest peradventure the people repent them when they see war, and they return to Egypt" (ver.

17).

From this we learn two lessons. Why did not He, Who presently made strong the hearts of the Egyptians to plunge into the bed of the sea, make the hearts of His own people strong to defy the Philistines? The answer is a striking and solemn one. Neither G.o.d in the Old Testament, nor G.o.d manifested in the flesh, is ever recorded to have wrought any miracle of spiritual advancement or overthrow. Thus the Egyptians were but confirmed in their own choice: their decision was carried further.

And even Saul of Tarsus was illuminated, not coerced: he might have disobeyed the heavenly vision. He was not an insincere man suddenly coerced into earnestness, nor a coward suddenly made brave. In the moral world, adequate means are always employed for the securing of desired effects. Love, grat.i.tude, the sense of danger and of grace, are the powers which elevate characters. And persons who live in sensuality, fraud, or falsehood, hoping to be saved some day by a sort of miracle of grace, ought to ponder this truth, which may not be the gospel now fashionable, but is unquestionably the statement of a Scriptural fact: _in the moral sphere, G.o.d works by means and not by miracle_.

A free life, the desert air, the rejection of the unfit by many visitations, and the growth of a new generation amid thrilling events, in a soul-stirring region, and under the pure influences of the law,-these were necessary before Israel could cross steel with the warlike children of the Philistines; and even then, it was not with them that he should begin.

The other lesson we learn is the tender fidelity of G.o.d, Who will not suffer us to be tempted above that we are able to bear. He led them aside into the desert, whither He still in mercy leads very many who think it a heavy judgment to be there.

_THE BONES OF JOSEPH._

xiii. 19.

It is certain that Moses, in the days of his greatness, must often have mused by the sepulchre of the one Israelite before himself who held high rank in Egypt. The knowledge that Joseph's elevation was providential must have helped him at that time, now many years ago, to think rightly of his own. And now we read that Moses took the bones of Joseph with him. In the Epistle to the Hebrews (xi. 22) it is recorded as the most characteristic example of the faith of the patriarch, that instead of desiring to be carried, like his father, at once to Canaan, he made mention of the departure of the children of Israel, and gave commandment concerning his bones. To him Egypt was no longer an alien land. There only he had known honour without envy, and happiness without betrayal.

There his bones could rest in quiet; but not for ever. Personal elevation, which had not rent the cord between him and his unworthy family, could still less sever the bands between him and the sacred race. Let him sleep in Egypt while his grave there was honoured: let the remembrance of him be kept fresh, to protect awhile his kindred; and when the predicted days of evil came, let his ashes share the neglect and dishonour of his people, if only they would remember his remains when the Lord would lead them forth. This confidence in their emanc.i.p.ation was his faith-which meant, here as always, not a clear view of truth, but an a.s.suring grasp of it. He had straitly sworn the children of Israel saying, "G.o.d will surely visit you; and ye shall carry up my bones away hence with you."

Many a Christian might well envy a confidence so practical, so thoroughly realised, entering so naturally into the tissue of his thoughts and calculations. And their actual remembrance of him goes to show that the tradition of his faith had never completely died out, but was among the influences which kept alive the nation's hope.

And as the people bore his honoured ashes through the desert, these being dead spoke of bygone times, they linked the present and the past together, they deepened the national consciousness that Israel was a favoured people, called to no common destiny, sustained by no common promises, pressing toward no common goal.

If Israel had been wise, they would have thought of him, the Israelite in heart, though glittering in the splendours of Egypt; and would have considered well that as little as men detected his secret life from his appearance, so little could theirs be judged. To the eye, they were free from the foreign trammels in which he was seemingly entangled, yet many of them in heart turned back to all which strove in vain to bind his affections down. The lesson holds good to-day. Many a modern religionist looks askance at the "worldliness" of high office and rank and state; little dreaming that the "world" he censures is strong in his own ambitious and self-a.s.serting spirit, and is overcome by the gentle and tranquil spirit of hundreds of those whom he condemns.

Bearing this hallowed burden, which might easily have become an object of superst.i.tious regard, the nation moved from Succoth to Etham on the edge of the wilderness. And with them a Presence moved which rebuked all others, however venerable. The Lord went before them. It has already been pointed out that throughout the early history of this nation, just come out of an idolatrous land, and too ready to lapse back into superst.i.tion, G.o.d never reveals Himself except in fire. To Abraham and to Jacob He appeared in human form, and again to Joshua; but in the interval, never. So now they see Him by day in a pillar of cloud to guide them on the way, and by night in a pillar of fire to give them light. The glory of the nation was that manifested Presence, lacking which, Moses besought Him to carry them up no farther. Nothing in the Exodus is more impressive, and it sank deep into the national heart.

Many centuries afterwards, the ideal of a golden age was that the Lord should "create over the whole habitation of Mount Zion, and over her a.s.semblies, a cloud of smoke by day, and the shining of a flaming fire by night" (Isa. iv. 5).

But it has been well observed that, amid the various allusions to it in Hebrew poetry, not one treats it as modern literature has done, with an eye to its marvellous sublimity and picturesque effects:

"By day, along the astonished lands The cloudy pillar glided slow: By night, Arabia's crimsoned sands Returned the fiery column's glow."

The Hebrew poetry is vivid and pa.s.sionate, but all its concerns are human or divine-G.o.d, and the life of man. It is not artistic, but inspired. "The modern poet is delighting in the scenic effect; the ancient chronicler was wholly occupied with the overshadowing power of G.o.d."[24]