And it is absurd to found any argument against the trustworthiness of the narrative upon a phenomenon so frequent, and so sure to be avoided by a forger, or to be corrected by an unscrupulous editor. In point of fact, nothing is less likely to have occurred, if the narrative were a late invention.

Neither, in that case, would the birth of the great emanc.i.p.ator be ascribed to the union of Amram with his father's sister, for such marriages were distinctly forbidden by the law (Lev. xviii. 14).

Nor would the names of the children of the founder of the nation be omitted, while those of Aaron are recorded, unless we were dealing with genuine history, which knows that the sons of Aaron inherited the lawful priesthood, while the descendants of Moses were the jealous founders of a mischievous schism (Judges xviii. 30, R.V.).

Nor again, if this were a religious romance, designed to animate the nation in its later struggles, should we read of the hesitation and the fears of a leader "of uncirc.u.mcised lips," instead of the trumpet-like calls to action of a n.o.ble champion.

Nor does the broken-spirited meanness of Israel at all resemble the conception, popular in every nation, of a virtuous and heroic antiquity, a golden age. It is indeed impossible to reconcile the motives and the date to which this narrative is ascribed by some, with the plain phenomena, with the narrative itself.

Nor is it easy to understand why the Lord, Who speaks of bringing out "My hosts, My people, the children of Israel" (vii. 4, etc.), should never in the Pentateuch be called the Lord of Hosts, if that t.i.tle were in common use when it was written; for no epithet would better suit the song of Miriam or the poetry of the Fifth Book.

When Moses complained that he was of uncirc.u.mcised lips, the Lord announced that He had already made His servant as a G.o.d unto Pharaoh, having armed him, even then, with the terrors which are soon to shake the tyrant's soul.

It is suggestive and natural that his very education in a court should render him fastidious, less willing than a rougher man might have been to appear before the king after forty years of retirement, and feeling almost physically incapable of speaking what he felt so deeply, in words that would satisfy his own judgment. Yet G.o.d had endowed him, even then, with a supernatural power far greater than any facility of expression.

In his weakness he would thus be made strong; and the less fit he was to a.s.sert for himself any ascendency over Pharaoh, the more signal would be the victory of his Lord, when he became "very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people" (xi. 3).

As a proof of this mastery he was from the first to speak to the haughty king through his brother, as a G.o.d through some prophet, being too great to reveal himself directly. It is a memorable phrase; and so lofty an a.s.sertion could never, in the myth of a later period, have been ascribed to an origin so lowly as the reluctance of Moses to expose his deficiency in elocution.

Therefore he should henceforth be emboldened by the a.s.surance of qualification bestowed already: not only by the hope of help and achievement yet to come, but by the certainty of present endowment. And so should each of us, in his degree, be bold, who have gifts differing according to the grace given unto us.

It is certain that every living soul has at least one talent, and is bound to improve it. But how many of us remember that this loan implies a commission from G.o.d, as real as that of prophet and deliverer, and that nothing but our own default can prevent it from being, at the last, received again with usury?

The same bravery, the same confidence when standing where his Captain has planted him, should inspire the prophet, and him that giveth alms, and him that showeth mercy; for all are members in one body, and therefore animated by one invincible Spirit from above (Rom. xii. 49).

The endowment thus given to Moses made him "as a G.o.d" to Pharaoh.

We must not take this to mean only that he had a prophet or spokesman, or that he was made formidable, but that the peculiar nature of his prowess would be felt. It was not his own strength. The supernatural would become visible in him. He who boasted "I know not Jehovah" would come to crouch before Him in His agent, and humble himself to the man whom once he contemptuously ordered back to his burdens, with the abject prayer, "Forgive, I pray thee, my sin only this once, and entreat Jehovah your G.o.d that He may take away from me this death only."

Now, every consecrated power may bear witness to the Lord: it is possible to do all to the glory of G.o.d. Not that every separate action will be ascribed to a preternatural source, but the sum total of the effect produced by a holy life will be sacred. He who said, "I have made thee a G.o.d unto Pharaoh," says of all believers, "I in them, and Thou, Father, in Me, that the world may know that Thou hast sent Me."

CHAPTER VII.

_THE HARDENING OF PHARAOH'S HEART._

vii. 313.

When Moses received his commission, at the bush, words were spoken which are now repeated with more emphasis, and which have to be considered carefully. For probably no statement of Scripture has excited fiercer criticism, more exultation of enemies and perplexity of friends, than that the Lord said, "I will harden Pharaoh's heart, and he shall not let the people go," and that in consequence of this Divine act Pharaoh sinned and suffered. Just because the words are startling, it is unjust to quote them without careful examination of the context, both in the prediction and the fulfilment. When all is weighed, compared, and harmonised, it will at last be possible to draw a just conclusion. And although it may happen long before then, that the objector will charge us with special pleading, yet he will be the special pleader himself, if he seeks to hurry us, by prejudice or pa.s.sion, to give a verdict which is based upon less than all the evidence, patiently weighed.

Let us in the first place find out how soon this dreadful process began; when was it that G.o.d fulfilled His threat, and hardened, in any sense whatever, the heart of Pharaoh? Did He step in at the beginning, and render the unhappy king incapable of weighing the remonstrances which He then performed the cruel mockery of addressing to him? Were these as insincere and futile as if one bade the avalanche to pause which his own act had started down the icy slopes? Was Pharaoh as little responsible for his pursuit of Israel as his horses were-being, like them, the blind agents of a superior force? We do not find it so. In the fifth chapter, when a demand is made, without any sustaining miracle, simply appealing to the conscience of the ruler, there is no mention of any such process, despite the insults with which Pharaoh then a.s.sails both the messengers and Jehovah Himself, Whom he knows not. In the seventh chapter there is clear evidence that the process is yet unaccomplished; for, speaking of an act still future, it declares, "I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt" (vii. 3). And this terrible act is not connected with the remonstrances and warnings of G.o.d, but entirely with the increasing pressure of the miracles.

The exact period is marked when the hand of doom closed upon the tyrant.

It is not where the Authorised Version places it. When the magicians imitated the earlier signs of Moses, "his heart was strong," but the original does not bear out the a.s.sertion that at this time the Lord made it so by any judicial act of His (vii. 13). That only comes with the sixth plague; and the course of events may be traced, fairly well, by the help of the margin of the Revised Version.

After the plague of blood "Pharaoh's heart was strong" ("hardened"), and this is distinctly ascribed to his own action, because "he set his heart even to this" (vii. 22, 23).

After the second plague, it was still he himself who "made his heart heavy" (viii. 15).

After the third plague the magicians warned him that the very finger of some G.o.d was upon him indeed: their rivalry, which hitherto might have been somewhat of a palliation for his obstinacy, was now ended; but yet "his heart was strong" (viii. 19).

Again, after the fourth plague he "made his heart heavy"; and it "was heavy" after the fifth plague, (viii. 32, ix. 7).

Only thenceforward comes the judicial infatuation upon him who has resolutely infatuated himself hitherto.

But when five warnings and penalties have spent their force in vain, when personal agony is inflicted in the plague of boils, and the magicians in particular cannot stand before him through their pain, would it have been proof of virtuous contrition if he had yielded then?

If he had needed evidence, it was given to him long before. Submission now would have meant prudence, not penitence; and it was against prudence, not penitence, that he was hardened. Because he had resisted evidence, experience, and even the testimony of his own magicians, he was therefore stiffened against the grudging and unworthy concessions which must otherwise have been wrested from him, as a wild beast will turn and fly from fire. He was henceforth himself to become an evidence and a portent; and so "The Lord made strong the heart of Pharaoh, and he hearkened not unto them" (ix. 12). It was an awful doom, but it is not open to the attacks so often made upon it. It only means that for him the last five plagues were not disciplinary, but wholly penal.

Nay, it stops short of a.s.serting even this: they might still have appealed to his reason; they were only not allowed to crush him by the agency of terror. Not once is it a.s.serted that G.o.d hardened his heart against any n.o.bler impulse than alarm, and desire to evade danger and death. We see clearly this meaning in the phrase, when it is applied to his army entering the Red Sea: "I will make strong the hearts of the Egyptians, and they shall go in" (xiv. 17). It needed no greater moral turpitude to pursue the Hebrews over the sands than on the sh.o.r.e, but it certainly required more hardihood. But the unpursued departure which the good-will of Egypt refused, their common sense was not allowed to grant.

Callousness was followed by infatuation, as even the pagans felt that whom G.o.d wills to ruin He first drives mad.

This explanation implies that to harden Pharaoh's heart was to inspire him, not with wickedness, but with nerve.

And as far as the original language helps us at all, it decidedly supports this view. Three different expressions have been unhappily rendered by the same English word, to harden; but they may be discriminated throughout the narrative in Exodus, by the margin of the Revised Version.

One word, which commonly appears without any marginal explanation, is the same which is employed elsewhere about "the cause which is too _hard_ for" minor judges (Deut. i. 17, cf. xv. 18, etc.). Now, this word is found (vii. 13) in the second threat that "I will harden Pharaoh's heart," and in the account which was to be given to posterity of how "Pharaoh hardened himself to let us go" (xiii. 15). And it is said likewise of Sihon, king of Heshbon, that he "would not let us pa.s.s by him, for the Lord thy G.o.d hardened his spirit and made his heart strong"

(Deut. ii. 30). But since it does not occur anywhere in all the narrative of what G.o.d actually did with Pharaoh, it is only just to interpret this phrase in the prediction by what we read elsewhere of the manner of its fulfilment.

The second word is explained in the margin as meaning _to make strong_.

Already G.o.d had employed it when He said "I will _make strong_ his heart" (iv. 21), and this is the term used of the first fulfilment of the menace, after the sixth plague (ix. 12). G.o.d is not said to interfere again after the seventh, which had few special terrors for Pharaoh himself; but from henceforth the expression "to make _strong_"

alternates with the phrase "to make _heavy_." "Go in unto Pharaoh, for I have made heavy his heart and the heart of his servants, that I might show these My signs in the midst of them" (x. 1).

It may be safely a.s.sumed that these two expressions cover between them all that is a.s.serted of the judicial action of G.o.d in preventing a recoil of Pharaoh from his calamities. Now, the strengthening of a heart, however punitive and disastrous when a man's will is evil (just as the strengthening of his arm is disastrous then), has in itself no immorality inherent. It is a thing as often good as bad,-as when Israel and Joshua are exhorted to "Be _strong_ and of a good courage" (Deut.

x.x.xi. 6, 7, 23), and when the angel laid his hand upon Daniel and said, "Be strong, yea, be strong" (Dan. x. 19). In these pa.s.sages the phrase is identical with that which describes the process by which Pharaoh was prevented from cowering under the tremendous blows he had provoked.

The other expression is to make heavy or dull. Thus "the eyes of Israel were _heavy_ with age" (Gen. xlviii. 10), and as we speak of a _weight_ of honour, equally with the heaviness of a dull man, so we are twice commanded, "Make heavy (honour) thy father and thy mother"; and the Lord declares, "I will make Myself heavy (get Me honour) upon Pharaoh" (Deut.

v. 16, Exod. xx. 12, xiv. 4, 17, 18). In these latter references it will be observed that the making "strong" the heart of Pharaoh, and the making "Myself heavy" are so connected as almost to show a design of indicating how far is either expression from conveying the notion of immorality, infused into a human heart by G.o.d. For one of the two phrases which have been thus interpreted is still applied to Pharaoh; but the other (and the more sinister, as we should think, when thus applied) is appropriated by G.o.d to Himself: He makes Himself heavy.

It is also a curious and significant coincidence that the same word was used of the burdens that were made _heavy_ when first they claimed their freedom, which is now used of the treatment of the heart of their oppressor (v. 9).

It appears, then, that the Lord is never said to debauch Pharaoh's heart, but only to strengthen it against prudence and to make it dull; that the words used do not express the infusion of evil pa.s.sion, but the animation of a resolute courage, and the overclouding of a natural discernment; and, above all, that every one of the three words, to make hard, to make strong, and to make heavy, is employed to express Pharaoh's own treatment of himself, before it is applied to any work of G.o.d, as actually taking place already.

Nevertheless, there is a solemn warning for all time, in the a.s.sertion that what he at first chose, the vengeance of G.o.d afterward chose for him. For indeed the same process, working more slowly but on identical lines, is constantly seen in the hardening effect of vicious habit. The gambler did not mean to stake all his fortune upon one chance, when first he timidly laid down a paltry stake; nor has he changed his mind since then as to the imprudence of such a hazard. The drunkard, the murderer himself, is a man who at first did evil as far as he dared, and afterwards dared to do evil which he would once have shuddered at.

Let no man a.s.sume that prudence will always save him from ruinous excess, if respect for righteousness cannot withhold him from those first compliances which sap the will, destroy the restraint of self-respect, wear away the horror of great wickedness by familiarity with the same guilt in its lesser phases, and, above all, forfeit the enlightenment and calmness of judgment which come from the Holy Spirit of G.o.d, Who is the Spirit of wisdom and of counsel, and makes men to be of quick understanding in the fear of the Lord.

Let no man think that the fear of d.a.m.nation will bring him to the mercy-seat at last, if the burden and gloom of being "condemned already"

cannot now bend his will. "Even as they refused to have G.o.d in their knowledge, G.o.d gave them up unto a reprobate mind" (Rom. i. 28). "I gave them My statutes and showed them My judgments, which if a man do, he shall even live in them.... I gave them statutes that were not good, and judgments wherein they should not live" (Ezek. xx. 11, 25).

This is the inevitable law, the law of a confused and darkened judgment, a heart made heavy and ears shut, a conscience seared, an infatuated will kicking against the p.r.i.c.ks, and heaping to itself wrath against the day of wrath. Wilful sin is always a challenge to G.o.d, and it is avenged by the obscuring of the lamp of G.o.d in the soul. Now, a part of His guiding light is prudence; and it is possible that men who will not be warned by the fear of injury to their conscience, such as they suppose that Pharaoh suffered, may be sobered by the danger of such derangement of their intellectual efficiency as really befel him.

In this sense men are, at last, impelled blindly to their fate (and this is a judicial act of G.o.d, although it comes in the course of nature), but first they launch themselves upon the slope which grows steeper at every downward step, until arrest is impossible.

On the other hand, every act of obedience helps to release the will from its entanglement, and to clear the judgment which has grown dull, anointing the eyes with eye-salve that they may see. Not in vain is the a.s.sertion of the bondage of the sinner and the glorious liberty of the children of G.o.d.

A second time, then, Moses presented himself before Pharaoh with his demands; and, as he had been forewarned, he was now challenged to give a sign in proof of his commission from a G.o.d.