It is written that Moses, hearing their reproaches, "returned unto the Lord," although no visible shrine, no consecrated place of worship, can be thought of.

What is involved is the consecration which the heart bestows upon any place of privacy and prayer, where, in shutting out the world, the soul is aware of the special nearness of its King. In one sense we never leave Him, never return to Him. In another sense, by direct address of the attention and the will, we enter into His presence; we find Him in the midst of us, Who is everywhere. And all ceremonial consecrations do their office by helping us to realise and act upon the presence of Him in Whom, even when He is forgotten, we live and move and have our being.

Therefore in the deepest sense each man consecrates or desecrates for himself his own place of prayer. There is a city where the Divine presence saturates every consciousness with rapture. And the seer beheld no temple therein, for the Lord G.o.d the Almighty, and the Lamb, are the temple of it.

Startling to our notions of reverence are the words in which Moses addresses G.o.d. "Lord, why hast Thou evil entreated this people? Why is it that Thou hast sent me? for since I came to Pharaoh to speak in Thy name, he hath evil entreated this people; neither hast Thou delivered Thy people at all." It is almost as if his faith had utterly given way, like that of the Psalmist when he saw the wicked in great prosperity, while waters of a full cup were wrung out by the people of G.o.d (Ps.

lxxiii. 3, 10). And there is always a dangerous moment when the first glow of enthusiasm burns down, and we realise how long the process, how bitter the disappointments, by which even a scanty measure of success must be obtained. Yet G.o.d had expressly warned Moses that Pharaoh would not release them until Egypt had been smitten with all His plagues. But the warning pa.s.sed unapprehended, as we let many a truth pa.s.s intellectually accepted it is true, but only as a theorem, a vague and abstract formula. As we know that we must die, that worldly pleasures are brief and unreal, and that sin draws evil in its train, yet wonder when these phrases become solid and practical in our experience, so, in the first flush and wonder of the promised emanc.i.p.ation, Moses had forgotten the predicted interval of trial.

His words would have been profane and irreverent indeed but for one redeeming quality. They were addressed to G.o.d Himself. Whenever the people murmured, Moses turned for help to Him Who reckons the most unconventional and daring appeal to Him far better than the most ceremonious phrases in which men cover their unbelief: "Lord, wherefore hast Thou evil entreated this people?" is in reality a much more pious utterance than "I will not ask, neither will I tempt the Lord."

Wherefore Moses receives large encouragement, although no formal answer is vouchsafed to his daring question.

Even so, in our dangers, our torturing illnesses, and many a crisis which breaks through all the crust of forms and conventionalities, G.o.d may perhaps recognise a true appeal to Him, in words which only scandalise the orthodoxy of the formal and precise. In the bold rejoinder of the Syro-Phnician woman He recognised great faith. His disciples would simply have sent her away as clamorous.

Moses had again failed, even though Divinely commissioned, in the work of emanc.i.p.ating Israel, and thereupon he had cried to the Lord Himself to undertake the work. This abortive attempt, however, was far from useless: it taught humility and patience to the leader, and it pressed the nation together, as in a vice, by the weight of a common burden, now become intolerable. At the same moment, the iniquity of the tyrant was filled up.

But the Lord did not explain this, in answer to the remonstrance of Moses. Many things happen, for which no distinct verbal explanation is possible, many things of which the deep spiritual fitness cannot be expressed in words. Experience is the true commentator upon Providence, if only because the slow building of character is more to G.o.d than either the hasting forward of deliverance or the clearing away of intellectual mists. And it is only as we take His yoke upon us that we truly learn of Him. Yet much is implied, if not spoken out, in the words, "Now (because the time is ripe) shalt thou see what I will do to Pharaoh (I, because others have failed); for by a strong hand shall he let them go, and by a strong hand shall he drive them out of the land."

It is under the weight of the "strong hand" of G.o.d Himself that the tyrant must either bend or break.

Similar to this is the explanation of many delays in answering our prayer, of the strange raising up of tyrants and demagogues, and of much else that perplexes Christians in history and in their own experience.

These events develop human character, for good or evil. And they give scope for the revealing of the fulness of the power which rescues. We have no means of measuring the supernatural force which overcomes but by the amount of the resistance offered. And if all good things came to us easily and at once, we should not become aware of the horrible pit, our rescue from which demands grat.i.tude. The Israelites would not have sung a hymn of such fervent grat.i.tude when the sea was crossed, if they had not known the weight of slavery and the anguish of suspense. And in heaven the redeemed who have come out of great tribulation sing the song of Moses and of the Lamb.

Fresh air, a balmy wind, a bright blue sky-which of us feels a thrill of conscious exultation for these cheap delights? The released prisoner, the restored invalid, feels it:

"The common earth, the air, the skies, To him are opening paradise."

Even so should Israel be taught to value deliverance. And now the process could begin.

FOOTNOTES:

[9] Robinson, "The Pharaohs of the Bondage."

CHAPTER VI.

_THE ENCOURAGEMENT OF MOSES._

vi. 130.

We have seen that the name Jehovah expresses not a philosophic meditation, but the most bracing and rea.s.suring truth-viz., that an immutable and independent Being sustains His people; and this great t.i.tle is therefore reaffirmed with emphasis in the hour of mortal discouragement. It is added that their fathers knew G.o.d by the name of G.o.d Almighty, but by His name Jehovah was He not known, or made known, unto them. Now, it is quite clear that they were not utterly ignorant of this t.i.tle, for no such theory as that it was. .h.i.therto mentioned by antic.i.p.ation only, can explain the first syllable in the name of the mother of Moses himself, nor the a.s.sertion that in the time of Seth men began to call upon the name of Jehovah (Gen. iv. 26), nor the name of the hill of Abraham's sacrifice, Jehovah-jireh (Gen. xxii. 14). Yet the statement cannot be made available for the purposes of any reasonable and moderate scepticism, since the sceptical theory demands a belief in successive redactions of the work in which an error so gross could not have escaped detection.

And the true explanation is that this Name was now, for the first time, to be realised as a sustaining power. The patriarchs had known the name; how its fitness should be realised: G.o.d should be known by it. They had drawn support and comfort from that simpler view of the Divine protection which said, "I am the Almighty G.o.d: walk before Me and be thou perfect" (Gen. xvii. 1). But thenceforth all the experience of the past was to reinforce the energies of the present, and men were to remember that their promises came from One who cannot change. Others, like Abraham, had been stronger in faith than Moses. But faith is not the same as insight, and Moses was the greatest of the prophets (Deut.

x.x.xiv. 10). To him, therefore, it was given to confirm the courage of his nation by this exalting thought of G.o.d. And the Lord proceeds to state what His promises to the patriarchs were, and joins together (as we should do) the a.s.surance of His compa.s.sionate heart and of His inviolable pledges: "I have heard the groaning of the children of Israel, ... and I have remembered My covenant."

It has been the same, in turn, with every new revelation of the Divine.

The new was implicit in the old, but when enforced, unfolded, reapplied, men found it charged with unsuspected meaning and power, and as full of vitality and development as a handful of dry seeds when thrown into congenial soil. So it was pre-eminently with the doctrine of the Messiah. It will be the same hereafter with the doctrine of the kingdom of peace and the reign of the saints on earth. Some day men will smile at our crude theories and ignorant controversies about the Millennium.

We, meantime, possess the saving knowledge of Christ amid many perplexities and obscurities. And so the patriarchs, who knew G.o.d Almighty, but not by His name Jehovah, were not lost for want of the knowledge of His name, but saved by faith in Him, in the living Being to Whom all these names belong, and Who shall yet write upon the brows of His people some new name, hitherto undreamed by the ripest of the saints and the purest of the Churches. Meantime, let us learn the lessons of tolerance for other men's ignorance, remembering the ignorance of the father of the faithful, tolerance for difference of views, remembering how the unusual and rare name of G.o.d was really the precursor of a brighter revelation, and yet again, when our hearts are faint with longing for new light, and weary to death of the babbling of old words, let us learn a sober and cautious reconsideration, lest perhaps the very truth needed for altered circ.u.mstance and changing problem may lie, unheeded and dormant, among the dusty old phrases from which we turn away despairingly. Moreover, since the fathers knew the name Jehovah, yet gained from it no special knowledge of G.o.d, such as they had from His Almightiness, we are taught that discernment is often more at fault than revelation. To the quick perception and plastic imagination of the artist, our world reveals what the boor will never see. And the saint finds, in the homely and familiar words of Scripture, revelations for His soul that are unknown to common men. Receptivity is what we need far more than revelation.

Again is Moses bidden to appeal to the faith of his countrymen, by a solemn repet.i.tion of the Divine promise. If the tyranny is great, they shall be redeemed with a stretched out arm, that is to say, with a palpable interposition of the power of G.o.d, "and with great judgments."

It is the first appearance in Scripture of this phrase, afterwards so common. Not mere vengeance upon enemies or vindication of subjects is in question: the thought is that of a deliberate weighing of merits, and rendering out of measured penalties. Now, the Egyptian mythology had a very clear and solemn view of judgment after death. If king and people had grown cruel, it was because they failed to realise remote punishments, and did not believe in present judgments, here, in this life. But there is a G.o.d that judgeth in the earth. Not always, for mercy rejoiceth over judgment. We may still pray, "Enter not into judgment with Thy servants, O Lord, for in Thy sight shall no man living be justified." But when men resist warnings, then retribution begins even here. Sometimes it comes in plague and overthrow, sometimes in the worse form of a heart made fat, the decay of sensibilities abused, the dying out of spiritual faculty. Pharaoh was to experience both, the hardening of his heart and the ruin of his fortunes.

It is added, "I will take you to Me for a people, and I will be to you for a G.o.d." This is the language, not of a mere purpose, a will that has resolved to vindicate the right, but of affection. G.o.d is about to adopt Israel to Himself, and the same favour which belonged to rare individuals in the old time is now offered to a whole nation. Just as the heart of each man is gradually educated, learning first to love a parent and a family, and so led on to national patriotism, and at last to a world-wide philanthropy, so was the religious conscience of mankind awakened to believe that Abraham might be the friend of G.o.d, and then that His oath might be confirmed unto the children, and then that He could take Israel to Himself for a people, and at last that G.o.d loved the world.

It is not religion to think that G.o.d condescends merely to save us. He cares for us. He takes us to Himself, He gives Himself away to us, in return, to be our G.o.d.

Such a revelation ought to have been more to Israel than any pledge of certain specified advantages. It was meant to be a silken tie, a golden clasp, to draw together the almighty Heart and the hearts of these downtrodden slaves. Something within Him desires their little human love; they shall be to Him for a people. So He said again, "My son, give Me thine heart." And so, when He carried to the uttermost these unsought, unhoped for, and, alas! unwelcomed overtures of condescension, and came among us, He would have gathered, as a hen gathers her chickens under her wings, those who would not. It is not man who conceives, from definite services received, the wild hope of some spark of real affection in the bosom of the Eternal and Mysterious One. It is not man, amid the lavish joys and splendours of creation, who conceives the notion of a supreme Heart, as the explanation of the universe. It is G.o.d Himself Who says, "I will take you to Me for a people, and I will be to you a G.o.d."

Nor is it human conversion that begins the process, but a Divine covenant and pledge, by which G.o.d would fain convert us to Himself; even as the first disciples did not accost Jesus, but He turned and spoke to them the first question and the first invitation; "What seek ye?...

Come, and ye shall see."

To-day, the choice of the civilised world has to be made between a mechanical universe and a revealed love, for no third possibility survives.

This promise establishes a relationship, which G.o.d never afterwards cancelled. Human unbelief rejected its benefits, and chilled the mutual sympathies which it involved; but the fact always remained, and in their darkest hour they could appeal to G.o.d to remember His covenant and the oath which He sware.

And this same a.s.surance belongs to us. We are not to become good, or desirous of goodness, in order that G.o.d may requite with affection our virtues or our wistfulness. Rather we are to arise and come to our Father, and to call Him Father, although we are not worthy to be called His sons. We are to remember how Jesus said, "If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give His Holy Spirit to them that ask Him!" and to learn that He is the Father of those who are evil, and even of those who are still unpardoned, as He said again, "If ye forgive not ... neither will your heavenly Father forgive you."

Much controversy about the universal Fatherhood of G.o.d would be a.s.suaged if men reflected upon the significant distinction which our Saviour drew between His Fatherhood and our sonship, the one always a reality of the Divine affection, the other only a possibility, for human enjoyment or rejection: "Love your enemies, and pray for them that persecute you, that ye may be sons of your Father Which is in heaven" (Matt. v. 45).

There is no encouragement to presumption in the a.s.sertion of the Divine Fatherhood upon such terms. For it speaks of a love which is real and deep without being feeble and indiscriminate. It appeals to faith because there is an absolute fact to lean upon, and to energy because privilege is conditional. It reminds us that our relationship is like that of the ancient Israel,-that we are in a covenant, as they were, but that the carcases of many of them fell in the wilderness; although G.o.d had taken them for a people, and was to them a G.o.d, and said, "Israel is My son, even My firstborn."

It is added that faith shall develop into knowledge. Moses is to a.s.sure them now that they "shall know" hereafter that the Lord is Jehovah their G.o.d. And this, too, is a universal law, that we shall know if we follow on to know: that the trial of our faith worketh patience, and patience experience, and we have so dim and vague an apprehension of Divine realities, chiefly because we have made but little trial, and have not tasted and seen that the Lord is gracious.

In this respect, as in so many more, religion is a.n.a.logous with nature.

The squalor of the savage could be civilised, and the distorted and absurd conceptions of mediaeval science could be corrected, only by experiment, persistently and wisely carried out.

And it is so in religion: its true evidence is unknown to these who never bore its yoke; it is open to just such raillery and rejection as they who will not love can pour upon domestic affection and the sacred ties of family life; but, like these, it vindicates itself, in the rest of their souls, to those who will take the yoke and learn. And its best wisdom is not of the cunning brain but of the open heart, that wisdom from above, which is first pure, then peaceable, gentle, and easy to be entreated.

And thus, while G.o.d leads Israel, they shall know that He is Jehovah, and true to His highest revelations of Himself.

All this they heard, and also, to define their hope and brighten it, the promise of Palestine was repeated; but they hearkened not unto Moses for anguish of spirit and for cruel bondage. Thus the body often holds the spirit down, and kindly allowance is made by Him Who knoweth our frame and remembereth that we are dust, and Who, in the hour of His own agony, found the excuse for His unsympathising followers that the spirit was willing although the flesh was weak. So when Elijah made request for himself that he might die, in the utter reaction which followed his triumph on Carmel and his wild race to Jezreel, the good Physician did not dazzle him with new splendours of revelation until after he had slept, and eaten miraculous food, and a second time slept and eaten.

But if the anguish of the body excuses much weakness of the spirit, it follows, on the other hand, that men are responsible to G.o.d for that heavy weight which is laid upon the spirit by pampered and luxurious bodies, incapable of self-sacrifice, rebellious against the lightest of His demands. It is suggestive, that Moses, when sent again to Pharaoh, objected, as at first: "Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncirc.u.mcised lips?"

Every new hope, every great inspiration which calls the heroes of G.o.d to a fresh attack upon the powers of Satan, is checked and hindered more by the coldness of the Church than by the hostility of the world. That hostility is expected, and can be defied. But the infidelity of the faithful is appalling indeed.

We read with wonder the great things which Christ has promised to believing prayer, and, at the same time, although we know painfully that we have never claimed and dare not claim these promises, we wonder equally at the foreboding question, "When the Son of Man cometh, shall He find the faith (faith in its fulness) on the earth?" (Luke xviii. 8).

But we ought to remember that our own low standard helps to form the standard of attainment for the Church at large-that when one member suffers, all the members suffer with it-that many a large sacrifice would be readily made for Christ, at this hour, if only ease and pleasure were at stake, which is refused because it is too hard to be called well-meaning enthusiasts by those who ought to glorify G.o.d in such attainment, as the first brethren did in the zeal and the gifts of Paul.

The vast mountains raise their heads above mountain ranges which encompa.s.s them; and it is not when the level of the whole Church is low, that giants of faith and of attainment may be hoped for. Nay, Christ stipulates for the agreement of two or three, to kindle and make effectual the prayers which shall avail.

For the purification of our cities, for the shaming of our legislation until it fears G.o.d as much as a vested interest, for the reunion of those who worship the same Lord, for the conversion of the world, and first of all for the conversion of the Church, heroic forces are demanded. But all the tendency of our half-hearted, abject, semi-Christianity is to repress everything that is unconventional, abnormal, likely to embroil us with our natural enemy, the world; and who can doubt that, when the secrets of all hearts shall be revealed, we shall know of many an aspiring soul, in which the sacred fire had begun to burn, which sank back into lethargy and the commonplace, murmuring in its despair, "Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me?"

It was the last fear which ever shook the great heart of the emanc.i.p.ator Moses.

At the beginning of the grand historical work, of which all this has been the prelude, there is set the pedigree of Moses and Aaron, according to "the heads of their fathers' houses,"-- an epithet which indicates a subdivision of the "family," as the family is a subdivision of the tribe. Of the sons of Jacob, Reuben and Simeon are mentioned, to put Levi in his natural third place. And from Levi to Moses only four generations are mentioned, favouring somewhat the briefer scheme of chronology which makes four centuries cover all the time from Abraham, and not the captivity alone. But it is certain that this is a mere recapitulation of the more important links in the genealogy. In Num.

xxvi. 58, 59, six generations are reckoned instead of four; in 1 Chron.

ii. 3 there are seven generations; and elsewhere in the same book (vi.

22) there are ten. It is well known that similar omissions of obscure or unworthy links occur in St. Matthew's pedigree of our Lord, although some stress is there laid upon the recurrent division into fourteens.