When he asks permission to visit "his brethren" we cannot say whether he ever had brothers besides Aaron, or uses the word in the same larger national sense as when we read that, forty years before, he went out unto his brethren and saw their burdens. What is to be observed is that he is reticent with respect to his vast expectations and designs.

He does not argue that, because a Divine promise must needs be fulfilled, he need not be discreet, wary and taciturn, any more than St.

Paul supposed, because the lives of his shipmates were promised to him, that it mattered nothing whether the sailors remained on board.

The decrees of G.o.d have sometimes been used to justify the recklessness of man, but never by His chosen followers. They have worked out their own salvation the more earnestly because G.o.d worked in them. And every good cause calls aloud for human energy and wisdom, all the more because its consummation is the will of G.o.d, and sooner or later is a.s.sured.

Moses has unlearned his rashness.

When the Lord said unto Moses in Midian, "Go, return unto Egypt, for all the men are dead which sought thy life," there is an almost verbal resemblance to the words in which the infant Jesus is recalled from exile. We shall have to consider the typical aspect of the whole narrative, when a convenient stage is reached for pausing to survey it in its completeness. But resemblances like this have been treated with so much scorn, they have been so freely perverted into evidence of the mythical nature of the later story, that some pa.s.sing allusion appears desirable. We must beware equally of both extremes. The Old Testament is tortured, and genuine prophecies are made no better than coincidences, when coincidences are exalted to all the dignity of express predictions.

One can scarcely venture to speak of the death of Herod when Jesus was to return from Egypt, as being deliberately typified in the death of those who sought the life of Moses. But it is quite clear that the words in St. Matthew do intentionally point the reader back to this narrative.

For, indeed, under both, there are to be recognised the same principles: that G.o.d does not thrust His servants into needless or excessive peril; and that when the life of a tyrant has really become not only a trial but a barrier, it will be removed by the King of kings. G.o.d is prudent for His heroes.

Moreover, we must recognise the lofty fitness of what is very visible in the Gospels-the coming to a head in Christ of the various experiences of the people of G.o.d; and at the recurrence, in His story, of events already known elsewhere, we need not be disquieted, as if the suspicion of a myth were now become difficult to refute; rather should we recognise the fulness of the supreme life, and its points of contact with all lives, which are but portions of its vast completeness. Who does not feel that in the world's greatest events a certain harmony and correspondence are as charming as they are in music? There is a sort of counterpoint in history. And to this answering of deep unto deep, this responsiveness of the story of Jesus to all history, our attention is silently beckoned by St. Matthew, when, without a.s.serting any closer link between the incidents, he borrows this phrase so aptly.

A much deeper meaning underlies the profound expression which G.o.d now commands Moses to employ; and although it must await consideration at a future time, the progressive education of Moses himself is meantime to be observed. At first he is taught that the Lord is the G.o.d of their fathers, in whose descendants He is therefore interested. Then the present Israel is His people, and valued for its own sake. Now he hears, and is bidden to repeat to Pharaoh, the amazing phrase, "Israel is My son, even My firstborn: let My son go that he may serve Me; and if thou refuse to let him go, behold I will slay thy son, even thy firstborn."

Thus it is that infant faith is led from height to height. And a.s.suredly there never was an utterance better fitted than this to prepare human minds, in the fulness of time, for a still clearer revelation of the nearness of G.o.d to man, and for the possibility of an absolute union between the Creator and His creature.

It was on his way into Egypt, with his wife and children, that a mysterious interposition forced Zipporah reluctantly and tardily to circ.u.mcise her son.

The meaning of this strange episode lies perhaps below the surface, but very near it. Danger in some form, probably that of sickness, pressed Moses hard, and he recognised in it the displeasure of his G.o.d. The form of the narrative leads us to suppose that he had no previous consciousness of guilt, and had now to infer the nature of his offence without any explicit announcement, just as we infer it from what follows.

If so, he discerned his transgression when trouble awoke his conscience; and so did his wife Zipporah. Yet her resistance to the circ.u.mcision of their younger son was so tenacious, with such difficulty was it overcome by her husband's peril or by his command, that her tardy performance of the rite was accompanied by an insulting action and a bitter taunt. As she submitted, the Lord "let him go"; but we may perhaps conclude that the grievance continued to rankle, from the repet.i.tion of her gibe, "So she said, A bridegroom of blood art thou because of the circ.u.mcision."

The words mean, "We are betrothed again in blood," and might of themselves admit a gentler, and even a tender significance; as if, in the sacrifice of a strong prejudice for her husband's sake, she felt a revival of "the kindness of her youth, the love of her espousals." For nothing removes the film from the surface of a true affection, and makes the heart aware how bright it is, so well as a great sacrifice, frankly offered for the sake of love.

But such a rendering is excluded by the action which went with her words, and they must be explained as meaning, This is the kind of husband I have wedded: these are our espousals. With such an utterance she fades almost entirely out of the story: it does not even tell how she drew back to her father; and thenceforth all we know of her is that she rejoined Moses only when the fame of his victory over Amalek had gone abroad.

Their union seems to have been an ill-a.s.sorted or at least an unprosperous one. In the tender hour when their firstborn was to be named, the bitter sense of loneliness had continued to be nearer to the heart of Moses than the glad new consciousness of paternity, and he said, "I am a stranger in a strange land." Different indeed had been the experience of Joseph, who called his "firstborn Mana.s.seh, for G.o.d, said he, hath made me forget all my toil, and all my father's house" (Gen.

xli. 51). The home-life of Moses had not made him forget that he was an exile. Even the removal of imminent death from her husband could not hush these selfish complaints of Zipporah, not because he was a father of blood to her little one, but because he was a bridegroom of blood to her own shrinking sensibilities. It is Miriam the sister, not Zipporah the wife, who gives lyrical and pa.s.sionate voice to his triumph, and is mourned by the nation when she dies. Both what we read of her and what we do not read goes far to explain the insignificance of their children in history, and the more startling fact that the grandson of Moses became the venal instrument of the Danites in their schismatic worship (Judges xviii. 30, R.V.).

Domestic unhappiness is a palliation, but not a justification, for an unserviceable life. It is a great advantage to come into action with the dew and freshness of affection upon the soul. Yet it is not once nor twice that men have carried the message of G.o.d back from the barren desert and the lonely ways of their unhappiness to the not too happy race of man.

Now, who can fail to discern real history in all this? Is it in such a way that myth or legend would have dealt with the wife of the great deliverer? Still less conceivable is it that these should have treated Moses himself as the narrative hitherto has consistently done. At every step he is made to stumble. His first attempt was homicidal, and brought upon him forty years of exile. When the Divine commission came he drew back wilfully, as he had formerly pressed forward unsent. There is not even any suggestion offered us of Stephen's apology for his violent deed-namely, that he supposed his brethren understood how that G.o.d by his hand was giving them deliverance (Acts vii. 25). There is nothing that resembles the eulogium of the Epistle to the Hebrews upon the faith which glorified his precipitancy, like the rainbow in a torrent, because that rash blow committed him to share the affliction of the people of G.o.d, and renounced the rank of a grand son of the Pharaoh (Heb. xi.

245). All this is very natural, if Moses himself be in any degree responsible for the narrative. It is incredible, if the narrative were put together after the Captivity, to claim the sanction of so great a name for a newly forged hierarchical system. Such a theory could scarcely be refuted more completely, if the narrative before us were invented with the deliberate aim to overthrow it.

But in truth the failures of the good and great are written for our admonition, teaching us how inconsistent are even the best of mortals, and how weak the most resolute. Rather than forfeit his own place among the chosen people, Moses had forsaken a palace and become a proscribed fugitive; yet he had neglected to claim for his child its rightful share in the covenant, its recognition among the sons of Abraham. Perhaps procrastination, perhaps domestic opposition, more potent than a king's wrath to shake his purpose, perhaps the insidious notion that one who had sacrificed so much might be at ease about slight negligences,-some such influence had left the commandment un.o.bserved. And now, when the dream of his life was being realised at last, and he found himself the chosen instrument of G.o.d for the rebuke of one nation and the making of another, how pardonable it must have seemed to leave an unpleasant small domestic duty over until a more convenient season! How natural it still seems to merge the petty task in the high vocation, to excuse small lapses in pursuit of lofty aims! But this was the very time when G.o.d, hitherto forbearing, took him sternly to task for his neglect, because men who are especially honoured should be more obedient and reverential than their fellows. Let young men who dream of a vast career, and meanwhile indulge themselves in small obliquities, let all who cast out demons in the name of Christ, and yet work iniquity, reflect upon this chosen and long-trained, self-sacrificing and ardent servant of the Lord, whom Jehovah seeks to kill because he wilfully disobeys even a purely ceremonial precept.

Moses was not only religious, but "a man of destiny," one upon whom vast interests depended. Now, such men have often reckoned themselves exempt from the ordinary laws of conduct.[8]

It is not a light thing, therefore, to find G.o.d's indignant protest against the faintest shadow of a doctrine so insidious and so deadly, set in the forefront of sacred history, at the very point where national concerns and those of religion begin to touch. If our politics are to be kept pure and clean, we must learn to exact a higher fidelity, and not a relaxed morality, from those who propose to sway the destinies of nations.

And now the brothers meet, embrace, and exchange confidences. As Andrew, the first disciple who brought another to Jesus, found first his own brother Simon, so was Aaron the earliest convert to the mission of Moses. And that happened which so often puts our faithlessness to shame.

It had seemed very hard to break his strange tidings to the people: it was in fact very easy to address one whose love had not grown cold during their severance, who probably retained faith in the Divine purpose for which the beautiful child of the family had been so strangely preserved, and who had pa.s.sed through trial and discipline unknown to us in the stern intervening years.

And when they told their marvellous story to the elders of the people, and displayed the signs, they believed; and when they heard that G.o.d had visited them in their affliction, then they bowed their heads and worshipped.

This was their preparation for the wonders that should follow: it resembled Christ's appeal, "Believest thou that I am able to do this?"

or Peter's word to the impotent man, "Look on us."

For the moment the announcement had the desired effect, although too soon the early promise was succeeded by faithlessness and discontent. In this, again, the teaching of the earliest political movement on record is as fresh as if it were a tale of yesterday. The offer of emanc.i.p.ation stirs all hearts; the romance of liberty is beautiful beside the Nile as in the streets of Paris; but the cost has to be gradually learned; the losses displace the gains in the popular attention; the labour, the self-denial and the self-control grow wearisome, and Israel murmurs for the flesh-pots of Egypt, much as the modern revolution reverts to a despotism. It is one thing to admire abstract freedom, but a very different thing to accept the austere conditions of the life of genuine freemen. And surely the same is true of the soul. The gospel gladdens the young convert: he bows his head and worships; but he little dreams of his long discipline, as in the forty desert years, of the solitary places through which his soul must wander, the drought, the Amalekite, the absent leader, and the temptations of the flesh. In mercy, the long future is concealed; it is enough that, like the apostles, we should consent to follow; gradually we shall obtain the courage to which the task may be revealed.

FOOTNOTES:

[7] Tertullian appealed to the second of these miracles to ill.u.s.trate the possibility of the resurrection. "The hand of Moses is changed and becomes like that of the dead, bloodless, colourless, and stiff with cold. But on the recovery of heat and restoration of its natural colour, it is the same flesh and blood.... So will changes, conversions and reformation be needed to bring about the resurrection, yet the substance will be preserved safe." (_De Res._, lv.) It is far wiser to be content with the declaration of St. Paul that the ident.i.ty of the body does not depend on that of its corporeal atoms. "Thou sowest not that body that shall be, but a naked grain.... But G.o.d giveth ... to every seed his own body" (1 Cor. xv. 378).

[8] "I am not an ordinary man," Napoleon used to say, "and the laws of morals and of custom were never made for me."-_Memoirs of Madame de Remusat_, i. 91.

CHAPTER V.

_PHARAOH REFUSES._

v. 123.

After forty years of obscurity and silence, Moses re-enters the magnificent halls where he had formerly turned his back upon so great a place. The rod of a shepherd is in his hand, and a lowly Hebrew by his side. Men who recognise him shake their heads, and pity or despise the fanatic who had thrown away the most dazzling prospects for a dream. But he has long since made his choice, and whatever misgivings now beset him have regard to his success with Pharaoh or with his brethren, not to the wisdom of his decision.

Nor had he reason to repent of it. The pomp of an obsequious court was a poor thing in the eyes of an amba.s.sador of G.o.d, who entered the palace to speak such lofty words as never pa.s.sed the lips of any son of Pharaoh's daughter. He was presently to become a G.o.d unto Pharaoh, with Aaron for his prophet.

In itself, his presence there was formidable. The Hebrews had been feared when he was an infant. Now their cause was espoused by a man of culture, who had allied himself with their natural leaders, and was returned, with the deep and steady fire of a zeal which forty years of silence could not quench, to a.s.sert the rights of Israel as an independent people.

There is a terrible power in strong convictions, especially when supported by the sanctions of religion. Luther on one side, Loyola on the other, were mightier than kings when armed with this tremendous weapon. Yet there are forces upon which patriotism and fanaticism together break in vain. Tyranny and pride of race have also strong impelling ardours, and carry men far. Pharaoh is in earnest as well as Moses, and can act with perilous energy. And this great narrative begins the story of a nation's emanc.i.p.ation with a human demand, boldly made, but defeated by the pride and vigour of a startled tyrant and the tameness of a downtrodden people. The limitations of human energy are clearly exhibited before the direct interference of G.o.d begins. All that a brave man can do, when nerved by lifelong aspiration and by a sudden conviction that the hour of destiny has struck, all therefore upon which rationalism can draw, to explain the uprising of Israel, is exhibited in this preliminary attempt, this first demand of Moses.

Menephtah was no doubt the new Pharaoh whom the brothers accosted so boldly. What we glean of him elsewhere is highly suggestive of some grave event left unrecorded, exhibiting to us a man of uncontrollable temper yet of broken courage, a ruthless, G.o.dless, daunted man. There is a legend that he once hurled his spear at the Nile when its floods rose too high, and was punished with ten years of blindness. In the Libyan war, after fixing a time when he should join his vanguard, with the main army, a celestial vision forbade him to keep his word in person, and the victory was gained by his lieutenants. In another war, he boasts of having slaughtered the people and set fire to them, and netted the entire country as men net birds. Forty years then elapse without war and without any great buildings; there are seditions and internal troubles, and the dynasty closes with his son.[9] All this is exactly what we should expect, if a series of tremendous blows had depopulated a country, abolished an army, and removed two millions of the working cla.s.ses in one ma.s.s.

But it will be understood that this identification, concerning which there is now a very general consent of competent authorities, implies that the Pharaoh was not himself engulfed with his army. Nothing is on the other side except a poetic a.s.sertion in Psalm cx.x.xvi. 15, which is not that G.o.d destroyed, but that He "shook off" Pharaoh and his host in the Red Sea, because His mercy endureth for ever.

To this king, then, whose audacious family had usurped the symbols of deity for its head-dress, and whose father boasted that in battle "he became like the G.o.d Mentu" and "was as Baal," the brothers came as yet without miracle, with no credentials except from slaves, and said, "Thus saith Jehovah, the G.o.d of Israel, Let My people go, that they may hold a feast unto Me in the wilderness." The issue was distinctly raised: did Israel belong to Jehovah or to the king? And Pharaoh answered, with equal decision, "Who is Jehovah, that I should hearken unto His voice? I know not Jehovah, and what is more, I will not let Israel go."

Now, the ignorance of the king concerning Jehovah was almost or quite blameless: the fault was in his practical refusal to inquire. Jehovah was no concern of his: without waiting for information, he at once decided that his grasp on his captives should not relax. And his second fault, which led to this, was the same grinding oppression of the helpless which for eighty years already had brought upon his nation the guilt of blood. Crowned and national cupidity, the resolution to wring from their slaves the last effort consistent with existence, such greed as took offence at even the momentary pause of hope while Moses pleaded, because "the people of the land are many, and ye make them rest from their burdens,"-these shut their hearts against reason and religion, and therefore G.o.d presently hardened those same hearts against natural misgiving and dread and awe-stricken submission to His judgments.

For it was against religion also that he was unyielding. In his ample Pantheon there was room at least for the possibility of the entrance of the Hebrew G.o.d, and in refusing to the subject people, without investigation, leisure for any worship, the king outraged not only humanity, but Heaven.

The brothers proceed to declare that they have themselves met with the deity, and there must have been many in the court who could attest at least the sincerity of Moses; they ask for liberty to spend a day in journeying outward and another in returning, with a day between for their worship, and warn the king of the much greater loss to himself which may be involved in vengeance upon refusal, either by war or pestilence. But the contemptuous answer utterly ignores religion: "Wherefore do ye, Moses and Aaron, loose the people from their work? Get ye unto your burdens."

And his counter-measures are taken without loss of time: "that same day"

the order goes out to exact the regular quant.i.ty of brick, but supply no straw for binding it together. It is a pitiless mandate, and ill.u.s.trates the fact, very natural though often forgotten, that men as a rule cannot lose sight of the religious value of their fellow-men, and continue to respect or pity them as before. We do not deny that men who professed religion have perpetrated nameless cruelties, nor that unbelievers have been humane, sometimes with a pathetic energy, a tenacious grasp on the virtue still possible to those who have no Heaven to serve. But it is plain that the average man will despise his brother, and his brother's rights, just in proportion as the Divine sanctions of those rights fade away, and nothing remains to be respected but the culture, power and affluence which the victim lacks. "I know not Israel's G.o.d" is a sure prelude to the refusal to let Israel go, and even to the cruelty which beats the slave who fails to render impossible obedience.

"They be idle, therefore they cry, saying, Let us go and sacrifice to our G.o.d." And still there are men who hold the same opinion, that time spent in devotion is wasted, as regards the duties of real life. In truth, religion means freshness, elasticity and hope: a man will be not slothful in business, but fervent in spirit, if he serves the Lord. But perhaps immortal hope, and the knowledge that there is One Who shall break all prison bars and let the oppressed go free, are not the best narcotics to drug down the soul of a man into the monotonous tameness of a slave.

In the tenth verse we read that the Egyptian taskmasters and the officers combined to urge the people to their aggravated labours. And by the fourteenth verse we find that the latter officials were Hebrew officers whom Pharaoh's taskmasters had set over them.

So that we have here one of the surest and worst effects of slavery-namely, the demoralisation of the oppressed, the readiness of average men, who can obtain for themselves a little relief, to do so at their brethren's cost. These officials were scribes, "writers": their business was to register the amount of labour due, and actually rendered. These were doubtless the more comfortable cla.s.s, of whom we read afterwards that they possessed property, for their cattle escaped the murrain and their trees the hail. And they had the means of acquiring quite sufficient skill to justify whatever is recorded of the works done in the construction of the tabernacle. The time is long past when scepticism found support for its incredulity in these details.

One advantage of the last sharp agony of persecution was that it finally detached this official cla.s.s from the Egyptian interest, and welded Israel into a h.o.m.ogeneous people, with officers already provided. For, when the supply of bricks came short, these officials were beaten, and, as if no cause of the failure were palpable, they were asked, with a malicious chuckle, "Wherefore have ye not fulfilled your task both yesterday and to-day, as heretofore?" And when they explain to Pharaoh, in words already expressive of their alienation, that the fault is with "thine own people," they are repulsed with insult, and made to feel themselves in evil case. For indeed they needed to be chastised for their forgetfulness of G.o.d. How soon would their hearts have turned back, how much more bitter yet would have been their complaints in the desert, if it were not for this last experience! But if judgment began with them, what should presently be the fate of their oppressors?

Their broken spirit shows itself by murmuring, not against Pharaoh, but against Moses and Aaron, who at least had striven to help them. Here, as in the whole story, there is not a trace of either the lofty spirit which could have evolved the Mosaic law, or the hero-worship of a later age.