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Introduction
to Exodus
This summary of the book of Exodus provides information about the title
author(s)
date of writing
chronology
theme
theology
outline
a brief
overview
and the chapters of the Book of Exodus.
"Exodus" is a Latin word derived from Greek Exodos
the name given to
the book by those who translated it into Greek. The word means
"exit
" "departure" (see Lk
9:31; Heb 11:22). The name was retained by the Latin
Vulgate
by the Jewish author Philo (a contemporary of Christ) and by the
Syriac version. In Hebrew the book is named after its first two words
we'elleh shemoth
("These are the names of"). The same phrase occurs in Ge 46:8
where it likewise introduces a list of the names of
those Israelites "who went to Egypt with Jacob" (1:1).
Thus Exodus was not intended to exist separately
but was thought of as a
continuation of a narrative that began in Genesis and was completed in
Leviticus
Numbers and Deuteronomy. The first five books of the Bible are
together known as the Pentateuch (see Introduction to Genesis: Author and Date
of Writing).
Several statements in Exodus indicate that Moses wrote certain
sections of the book (see 17:14; 24:4;
34:27). In addition
Jos
8:31 refers to the command of Ex 20:25 as having been "written in the Book of the Law
of Moses." The NT also claims Mosaic authorship for various passages in
Exodus (see
e.g.
Mk 7:10; 12:26
and NIV text notes; see also Lk 2:22-23). Taken together
these references
strongly suggest that Moses was largely responsible for writing the book of
Exodus -- a traditional view not convincingly challenged by the commonly held
notion that the Pentateuch as a whole contains four underlying sources (see
Introduction to Genesis: Author and Date of Writing).
According to 1Ki
6:1 (see note there)
the exodus took place 480 years before
"the fourth year of Solomon's reign over Israel." Since that year was
c. 966 b.c.
it has been traditionally held that the exodus occurred c. 1446.
The "three hundred years" of Jdg 11:26 fits comfortably within this time span (see
Introduction to Judges: Background). In addition
although Egyptian chronology
relating to the 18th dynasty remains somewhat uncertain
some recent research
tends to support the traditional view that two of this dynasty's pharaohs
Thutmose III and his son Amunhotep II
were the pharaohs of the oppression and
the exodus respectively (see notes on 2:15
23; 3:10).
On the other hand
the appearance of the name Rameses in 1:11
has led many to the conclusion that the 19th-dynasty pharaoh Seti I and his son
Rameses II were the pharaohs of the oppression and the exodus respectively.
Furthermore
archaeological evidence of the destruction of numerous Canaanite
cities in the 13th century b.c. has been interpreted as proof that Joshua's
troops invaded the promised land in that century. These and similar lines of
argument lead to a date for the exodus of c. 1290 (see Introduction to Joshua:
Historical Setting).
The identity of the cities' attackers
however
cannot be
positively ascertained. The raids may have been initiated by later Israelite
armies
or by Philistines or other outsiders. In addition
the archaeological
evidence itself has become increasingly ambiguous
and recent evaluations have
tended to redate some of it to the 18th dynasty. Also
the name Rameses in 1:11
could very well be the result of an editorial updating by someone who lived
centuries after Moses -- a procedure that probably accounts for the appearance
of the same word in Ge 47:11 (see note there).
In short
there are no compelling reasons to modify in any
substantial way the traditional 1446 b.c. date for the exodus of the Israelites
from Egyptian bondage.
At least three routes of escape from Pithom and Rameses (1:11)
have been proposed: (1) a northern route through the land of the Philistines
(but see 13:17); (2) a middle route leading eastward
across Sinai to Beersheba; and (3) a southern route along the west coast of
Sinai to the southeastern extremities of the peninsula. The southern route
seems most likely
since several of the sites in Israel's desert itinerary have
been tentatively identified along it. See map No. 2 at the end of the Study
Bible. The exact place where Israel crossed the "Red Sea" is
uncertain
however (see notes on 13:18; 14:2).
Exodus lays a foundational theology in which God reveals his name
his attributes
his redemption
his law and how he is to be worshiped. It also
reports the appointment and work of Moses as the mediator of the Sinaitic
covenant
describes the beginnings of the priesthood in Israel
defines the role
of the prophet and relates how the ancient covenant relationship between God
and his people (see note on Ge 17:2) came under a new administration (the covenant given
at Mount Sinai).
Profound insights into the nature of God are found in chs. 3;
6;
33-34. The focus of these texts is on the fact
and importance of his presence with his people (as signified by his name Yahweh
-- see notes on 3:14-15 -- and by his glory among them). But
emphasis is also placed on his attributes of justice
truthfulness
mercy
faithfulness and holiness. Thus to know God's "name" is to know him
and to know his character (see 3:13-15; 6:3).
God is also the Lord of history. Neither the affliction of Israel
nor the plagues in Egypt were outside his control. The pharaoh
the Egyptians
and all Israel saw the power of God. There was no one like him
"majestic
in holiness
awesome in glory
working wonders" (15:11; see note there).
It is reassuring to know that God remembers and is concerned about
his people (see 2:24). What he had promised centuries earlier to
Abraham
Isaac and Jacob he now begins to bring to fruition as Israel is freed
from Egyptian bondage and sets out for the land of promise. The covenant at
Sinai is but another step in God's fulfillment of his promise to the patriarchs
(3:15-17; 6:2-8; 19:3-8).
The Biblical message of salvation is likewise powerfully set forth
in this book. The verb "redeem" is used
e.g.
in 6:6;
15:13. But the heart of redemption theology is
best seen in the Passover narrative of ch. 12
the sealing of the covenant in ch. 24
and the account of God's gracious renewal of that covenant after Israel's
blatant unfaithfulness to it in their worship of the golden calf (see 34:1-14 and notes). The apostle Paul viewed the
death of the Passover lamb as fulfilled in Christ (1Co 5:7). Indeed
John the Baptist called Jesus
the "Lamb of God
who takes away the sin of the world" (Jn
1:29).
The foundation of Biblical ethics and morality is laid out first
in the gracious character of God as revealed in the exodus itself and then in
the Ten Commandments (20:1-17) and the ordinances of the Book of the
Covenant (20:22 -- 23:33)
which taught Israel how to apply in a practical way
the principles of the commandments.
The book concludes with an elaborate discussion of the theology of
worship. Though costly in time
effort and monetary value
the tabernacle
in
meaning and function
points to the "chief end of man
" namely
"to glorify God and to enjoy him forever" (Westminster Shorter
Catechism). By means of the tabernacle
the omnipotent
unchanging and
transcendent God of the universe came to "dwell" or
"tabernacle" with his people
thereby revealing his gracious nearness
as well. God is not only mighty in Israel's behalf; he is also present in the
nation's midst.
However
these theological elements do not merely sit side by side
in the Exodus narrative. They receive their fullest and richest significance
from the fact that they are embedded in the account of God's raising up his
servant Moses (1) to liberate his people from Egyptian bondage
(2) to
inaugurate his earthly kingdom among them by bringing them into a special
national covenant with him
and (3) to erect within Israel God's royal tent.
And this account of redemption from bondage leading to consecration in covenant
and the pitching of God's royal tent in the earth
all through the ministry of
a chosen mediator
discloses God's purpose in history -- the purpose he would
fulfill through Israel
and ultimately through Jesus Christ the supreme
Mediator.
A.
Israel Blessed and Oppressed (ch.
1)
II. God's
Deliverance of Israel (chs. 3-18)
.
The Deliverer Called (ch.
3)
C.
The Deliverers Identified (6:13-27)
E.
The Passover (12:1-28)
I.
Journey to Sinai (15:22;18:27)
III. Covenant at
Sinai (chs. 19-24)
IV.
God's Royal Tent in Israel (chs. 25-40)
──《New International Version》
Introduction to Exodus
The Book of Exodus relates the forming of the
children of Israel into a church and a nation. We have hitherto seen true
religion shown in domestic life
now
we begin to trace its effects upon the
concerns of kingdoms and nations. Exodus signifies "the departure;"
the chief event therein recorded is the departure of Israel from Egypt and
Egyptian bondage; it plainly points out the fulfilling of several promises and
prophecies to Abraham respecting his seed
and shadows forth the state of the
church
in the wilderness of this world
until her arrival at the heavenly
Canaan
an eternal rest.
── Matthew Henry《Concise Commentary on Exodus》
00 Overview
EXODUS
INTRODUCTION
Exodus: a
Sequel to Genesis
This
the second part of the Pentateuch
is a sequel to Genesis;
it is joined on to Genesis by the conjunction and
and bears a
remarkable resemblance to it. In Genesis
the earth rises out of darkness into
light; in Exodus
Israel emerges out of the darkness of Egyptian bondage into
light and liberty. The beginning of Genesis speaks of intestine struggles which
preceded the creation of the earth in its present state; such
also
was the
condition of Israel
“without form and void
” before the Exodus. At the
Creation the earth was brought forth out of the water
on the face of which the
Spirit moved. And surely it was not without a meaning that the great leader of
Israel
its mediator and lawgiver
the type of Christ Himself
Moses
was drawn
out of the water
and thence received his name. Surely it was not without a
meaning that Israel
whose children had been merged in water (as the prior
earth was)
rose to new life out of the waters of the Red Sea
over which the
Spirit brooded in the cloud
and “they were baptized unto Moses in the cloud
and in the sea.” In Genesis the earth is born
by the Spirit
out of the water;
in Exodus
Israel is born anew by the Spirit out of the water; and both these
are figures of the new birth in Christ by water and the Spirit. Here is an
inner analogy between Genesis and Exodus
and this treatment of the two great
subjects bespeaks an unity of authorship. It bespeaks the presence also of the
Divine Mind
guiding the hand of the writer. (Bishop Christopher
Wordsworth.)
Exodus is not the full counterpart of Genesis
That venerable document is matched in grandeur of scope not even
by the rest of the Pentateuch
but only by the remainder of the volume of
revelation. It opens with a creation
of which man forms the prominent object;
the Old Testament closes with the anticipation of a new creation (Isaiah 65:17)
in which also man will
hold the conspicuous place; and the New Testament records the atoning obedience
of Christ
and the quickening work of the Holy Ghost
as the guarantee and
earnest of that new creation
the consummation of which it again announces to
the Church (2 Peter 3:13). Genesis also touches
upon the history of the whole race of man
and even after the call of Abraham
traces the peaceful intercourse subsisting between the chosen family and the
rest of mankind. Exodus
marks the full-grown antagonism between the chosen nation and the heathen
world
records the violent separation between the two
and then confines itself
mainly to the history of the party that remained in communion with God. Its
distinguishing event
the Exodus
is accordingly the prototype of that great
event in the experience of the individual
in which he comes out from the
bondage of the flesh into the freedom of the Spirit
as well as of those great occasions
in the history of the Church in which it reasserts its spiritual life and
liberty
and passes with all the determination of new-born principle from the
wilful service of sin into the conscientious obedience of holiness. This coming
out is a process continually going on during the history of the Church until
all have come out
and the doomed world is given over to everlasting
destruction. It is the manner of Scripture to signalize the primary event in
any given series as a lesson and example to all future generations. In Genesis
are recorded all kinds of origins or births
and
among others
the birth of
Isaac
the seed of promise. In Exodus is recounted the deliberate action of the
new-born
in coming out of the land of bondage. The wilderness between this
land and the land of promise
the troubles
temptations
and failings of such a
state of life
the giving of the Law to a new-born and emancipated people
the
setting up of the ordinances of a holy religion
are all typical events
prefiguring others of a like nature
but of still grander and grander import.
They do not stand alone on memory’s tablet
but embody a principle of constant
value
which comes out in a series of analogous events in the course of human
affairs. They are standing monuments in the great field of the past
written in
legible characters on the page of history for the instruction of coming days.
The scope of the Book of Exodus
however
is not to be limited to the mere
fortunes of the chosen people. Even if it stood alone
its communications could
not be confined to so narrow an area. It details a certain stage of that
momentous process
by which the covenant of God with man is to be upheld
and
its benefits secured for a growing proportion of our fallen race
until at
length the main body at least of all kindreds and tongues returns to God. (Professor
J. G. Murphy.)
Description of the Book
Recollection
“remembrance
” of the great original works of God in
creation and redemption is the appropriate appointed means of originating and
sustaining
in the heart and life of men
that righteousness
and peace
and
joy in the Holy Ghost which constitute His true kingdom in individuals and in
communities. The Pentateuch
as the instrument of God in that recollection of
the Beginnings
is thus evermore in a fontal relation to the true new life of
mankind in the Creator and Redeemer. And the vast importance of Exodus begins
to appear when it is seen to be
thus
the central vitally essential part of a
whole
whose importance is so vast as a feeder of that life which is unseen and
eternal. For Exodus is not only a continuation of the narrative in Genesis on
to the last three Books of Moses. Our translators
when they make the V
at the
opening of this book
to be
not “and
” as in Leviticus 1:1
but “now” mean that here
there is something more than simply continuation of the narrative. And
in
fact
there is here a decisively new reach of the stream. It is not merely
as
when the Nile rushes down its cataract from Ethiopia
a sudden transition into
a new manner of movement
amid new surroundings. It is as if a new and mighty
river had sprung out of a smitten rock
or poured down from heaven in effusion
Pentecostal. For instance
on the face of the movement there is that very great
new thing
the first appearance among mankind of a visible kingdom of God; a
kingdom destined to unfold into that Christendom which is the only real
civilization of the peoples in human history. And at the heart of the movement
as the very life and soul of it all
there is the new supernatural revelation
of God now
for the first time since the Flood
going forth to mankind as a
public instruction which is gospel preaching (Hebrews 4:2). It is accompanied by the
first appearance of credential evidence of miracles and prophecy. And in
especial
that revelation takes the practical form of an actual supernatural
redemption and consecration; in the accomplishment of which there are brought
into view
for the instruction of mankind in all nations through all ages
those principles of the kingdom of God
regarding His character
and moral
government
and gracious purposes towards mankind
which are the principia of
the only true religion that is ever to live upon the earth. These are main
plain
unquestionable characteristics of the Book. The first part of it
the
redemption from Egypt
has a place like that of the Gospels in the New Testament
Scripture; and the second part of it
regarding the consecration in Sinai
has
a place like that of the Acts of the Apostles
along with the Epistles to the
Hebrews
to the Galatians
and to the Romans. What greater thing could be said
in illustration of the importance of it? In some obvious respects
it is the
most fundamentally important book ever given to mankind. And the study of it is
essential to a real and scholarly acquaintance with the history of man. (J.
Macgregor
D. D.)
Divisions of the
Book
The Book consists of two distinct portions. The former (chap.
1-19.)
gives a detailed account of the circumstances under which the deliverance of
the Israelites was accomplished. The second (chap. 20-40.) describes the giving
of the Law
and the institutions which completed the organization of the people
as “a kingdom of priests
and an holy nation.” These two portions are unlike in
style and structure
as might be expected from the difference of their
subject-matter; but their mutual bearings and interdependence are evident
and
leave no doubt as to the substantial unity of the Book. The historical portion
owes all its significance and interest to the promulgation of God’s will in the
law. The institutions of the Law could not
humanly speaking
have been
established or permanently maintained but for the deliverance which the
historical portion records. (Canon F. C. Cook.)
The first part of Exodus is predominantly historical; the second
essentially legislative or dogmatical; but yet the former contains three
important laws; and the latter
the history of a flagrant breach
on the part of Israel
of the promises made concerning the faithful observance
of the Law
the erection of the holy Tabernacle
and the consecration of Aaron
and his descendants. (M. M. Kalisch
Ph. D.)
Mosaic Authorship.--
1. One argument is drawn from the representation of the personal character and
qualifications of Moses. In its most important features it is such as could
never have been produced by a writer collecting the traditional reminiscences
or legends of a later age: not such even as might have been drawn by a younger
contemporary. To posterity
to Israelites of his own time
Moses was simply the
greatest of men; but it is evident that the writer of this Book was unconscious
of the personal greatness of the chief actor. He was indeed thoroughly aware of
the greatness of his mission
and consequently of the greatness of the
position
which was recognized at last by the Egyptians (see chap. 11:3); but
as to his personal qualifications
the points which strike him most forcibly
are the deficiencies of natural gifts and powers
and the defects of character
which he is scrupulously careful to record
together with the rebukes and
penalties which they brought upon him
and the obstacles which they opposed to
his work. Such a representation is perfectly intelligible
as proceeding from
Moses himself; but what in him was humility would have been obtuseness in an
annalist
such as never is found in the accounts of other great men
nor in the
notices of Moses in later Books.
2. This Book could not have been written by any man who had not
passed many years in Egypt
and who had not also a thorough knowledge
such as
could only be acquired by personal observation
of the Sinaitic Peninsula. But
it is improbable that any Israelite between the time of Moses and Jeremiah
could have possessed either of these qualifications; it is not credible
or
even possible
that any should have combined both.
3. A weighty argument is drawn from the accounts of the miracles
by
which Moses was expressly bidden to attest his mission
and by which he was
enabled to accomplish the deliverance of his people. They are such as no later
writer living in Palestine could have invented for Egypt. From beginning to end
no miracle is recorded which does not strike the mind by its peculiar
suitableness to the place
time
and circumstances under which it was wrought.
The plagues are each and all Egyptian; and the modes by which the people’s
wants are supplied in the Sinaitic Peninsula recall to our minds the natural
condition of such a journey in such a country.
4. The portion of the Book which follows the account of the departure
from Egypt has characteristics marked with equal distinctness
and bearing with
no less force upon the question of authorship. It is not merely that the length
of each division of the journey
the numerous halting places
are distinctly
marked; for
although such notices could not possibly have been invented
or
procured at any later period by a dweller in Palestine
the fact might be
accounted for by the supposition that some ancient records of the journey had
been preserved by written or oral tradition; but the chapters which belong
either to the early sojourn of Moses
or to the wanderings of the Israelites
are pervaded by a peculiar tone
a local colouring
an atmosphere
so to speak
of the desert
which has made itself felt by all those who have explored the
country. And this fact is the more striking when we bear in mind that
although
the great general features of the Peninsula
the grouping of its arid heights
and the direction of its innumerable
wadys are permanent
still changes of vast and scarcely calculable importance
in matters which personally affect the traveller and modify his impressions
have taken place since the time of Moses. At present one great difficulty felt
by all travellers is the insufficiency of the resources of the Peninsula to
support such a host as that which is described in the narrative; a difficulty
not wholly removed by the acceptance of the accounts of Providential
interventions
which appear to have been not permanent
but limited to special
occasions. But facts can be adduced which confirm
and indeed go far beyond
the conjectures of travellers
who have pointed out that the supply of water
and the general fertility of the district
must have been very different before
the process of denudation
which has been going on for ages
and is now in
active progress
had commenced. We have now proofs from inscriptions coeval with the
pyramids
both in Egypt and in the Peninsula
that under the Pharaohs of the
third to the eighteenth dynasty
ages before Moses
and up to his time
the
whole district was occupied by a population whose resources and numbers must
have been considerable
since they were able to resist the forces of the
Egyptians
who sent large armies in repeated but unsuccessful attempts to
subjugate the Peninsula. Their principal object
however
was effected
since
they established permanent settlements at Sarbet el Khadim
and at Mughara
to
work the copper-mines. These settlements were under the command of officers of
high rank
and are proved by monuments and inscriptions to have been of an
extent which implies the existence of considerable resources in the immediate
neighbourhood. Taking summarily the points in this part of the argument we find
the following coincidences between the narrative and accounts of travellers.
Absence of water where no sources now exist
abundance of water where fountains
are still found
and indications of a far more copious supply in former ages;
tracts
occupying the same time in the journey
in which food could not be
found; and in
some districts a natural production similar to manna
most abundant in rainy
seasons (such as several notices show the season of the Exodus to have been)
but not sufficient for nourishment
nor fit for large consumption
without such
modifications in character and quantity as are attributed in the narrative to a
Divine intervention. We have the presence of Nomad hordes
and an attack made
by them precisely in the district
and under the circumstances when their
presence and attack might be expected. We have a route which the ]ate
exploration of the Peninsula shows to have been probably determined by
conditions agreeing with incidental notices in the history; and when we come to
the chapters in which the central event in the history of Israel--the delivery
of God’s Law--is recorded
we find localities and scenery which travellers
concur in declaring to be such as fully correspond to the exigencies of the
narrative
and which
in some accounts (remarkable at once for scientific
accuracy and graphic power)
are described in terms which show they correspond
so far as mere outward accessories can correspond
to the grandeur of the
manifestation. In addition to the positive arguments thus adduced
a negative
argument at least equally conclusive demands attention. No history or
composition in existence
which is known to have been written long after the events
which it describes
is without internal indications of its later origin;
contemporary documents may be interwoven with it
and great pains taken in ages
of literary refinement and artifice to disguise its character; but even when
anachronisms and errors of detail are avoided
which is seldom
if ever
effectually done
the genuine touch of antiquity is invariably and inevitably
absent. Whether we look at the general tone of this narrative
the style
equally remarkable for artlessness and power
or at the innumerable points of
contact with external facts capable of exact deter-ruination
we are impressed
by the weight of this internal evidence
supported
as it has been shown to be
by the unbroken and unvarying tradition of the nation to whom the narrative was
addressed
and by whom it was held too sacred not to be preserved from wilful
mutilation or interpolation.
5. Another argument is drawn from the account of the Tabernacle. The
following facts are demonstrated:
Character of the Exodus Movement.--
1. In its inward spiritual nature the movement was one of faith in
God. Though “exodus” be a common word for exit or departure
it has come to
have an appropriate special meaning in reference to such a movement as that in
question was. And we may profitably here for a little consider what is meant by
such an exodus? (See in Seeley’s “Expansion of England.”)
A true exodus is not a mere migration of a people
such as we read of in the
history of primaeval Celts and Germans
occasioning so much uneasiness and trouble
to “civilized” Romans and others. Such a movement might be merely blind
instinct
like that of bees in swarming; or it might be merely the result of
some--so to speak--mechanical pressure
from within or from without. Again
those colonizing movements of individuals
through which new nationalities are
coming to be formed in the British empire
differ from a true exodus in their
motive impulse and spirit
as going to market on business differs from going to
church for worship of God. But one of the Pilgrim Fathers of America said that
they had gone thither across the ocean “to serve God.” And there he expressed
the true spirit of an exodus. It is a migration for the purpose of serving God.
Such was the purpose of Israel’s departure from Egypt. Even the three days’
leave of absence
which was all they asked at first (Exodus 5:3)
was for an act of high
service to “the God of the Hebrews.” The Egyptians no doubt (chap. 1:10)
understood whither this was purposely tending. And (Exodus 4:18; Exodus 4:29-31; cf. Exodus 3:12) the Israelites themselves
from their first thought about the movement
had thought of it as one for final
abandonment of Egypt
“to serve God” in the promised land. Their movement not
only was religious
it was religion: religion was not a means
but the end; as
in temple-building
religion
which is the end of the work (finis operis)
ought also to be (finis operantis) the end in view of the
worker. Now such was the character of Israel’s movement Canaanward. When we
look close into the history
we perceive that the Hebrews were in large measure
not in the true spirit of the movement (Hebrews 3:12). Among them there was much
of ungodly selfish worldliness (Hebrews 3:9); so that in the end they as
a people perished in the wilderness through unbelief (Hebrews 3:16-18). Yet a nation entered
Canaan. And they were not all unbelievers who died in the wilderness;--Miriam
for instance
and Aaron
and Moses. Even at the worst (cf. 1 Kings 19:18; 1 Kings 20:41)
there may have been in Israel as large a proportion of Calebs and Joshuas (Isaiah 1:9) as would have sufficed to
prevent the destruction of Sodom. What we seek to see in this movement is its
characteristic impulse
the spirit of its true life. And that
no doubt
is
faith in the living God
as revealed supernaturally
in positive covenant
promises of redemption. Such had been the distinctive nature of Abraham’s life
on earth (Genesis 15:6). And it continued to be the
characteristic of his covenant seed (Romans 4:3; Romans 4:11). The people cried to God.
They followed Moses
because they believed that he was Jehovah’s messenger.
They went through the Red Sea
looking for salvation in Abraham’s God Almighty.
“By faith” they passed the Bed Sea; and “by faith” the walls of Jericho fell
down (Hebrews 11:29-30). Such was the
distinctive nature of the movement from first to last. Not only the history
shows this; this is what the history shows.
2. It was a movement into brotherhood of man. On the face of it
it
was into nationality of social condition. At the original settlement in Goshen
(Exodus 1:1-5)
the sons of Israel were
passing from the simply domestic condition under patriarchy
into the
distinctly tribal. As their numbers grew into national dimensions
the
continued influence of patriarchy
as an ideal
still kept the separate tribes
in a unity of outward connection
as of Swiss cantons under the Hapsburgs. But
the unity
which at last found its full expression in the nation full and
independent
had its true root
or living foundation
in a constitution that is
not of nature--the new constitution of redeeming grace
which (Exodus 19:6) makes the nation to be
Theocracy
holy to the Lord
and of which the citizens are to be a brotherhood
united in the common bond of a filial relationship to God (Exodus 4:22-23). This idea is involved in
the nature of a spiritual patriarchate
such as Abraham’s was. The noble custom
of adoption (Exodus 12:48-49) made statutory in Egypt
at the foundation of Israel’s national existence
provided for expanded
application of the idea
for blessing unto all the families of the earth (Genesis 12:3). But what we clearly see in
Exodus is the realization of the idea in the foundation of the Israelitish
kingdom of God. It was a nation
arranging into compact order (chap. 13:18
14:8)
that formed at the Red Sea
to pass on to the trysting-place (Exodus 3:12) of Covenant with God. And it
was a nation (Exodus 19:6)
specifically a Theocracy
or kingdom of God
that in that covenant was vested with title to Canaan. (J.
Macgregor
D. D.)
Moses and His Mission.--
1. Survey him
first
mentally. His was an organizing mind; recall
how he took a nation
or rather horde of ignorant bondmen
and moulded them in
his own lifetime into a compact and vigorous nationality; or how he took the
elements of theology and morality and jurisprudence and sociology
and
organized them into that majestic series of institutes which we style after his
own name
the Mosaic Code. Again
his was an expressive mind: recall how
notwithstanding his modest disclaimer of the gift of eloquence
he was
Jehovah’s greatest prophet
mighty in his words as well as in his works
chanting in nobler strains than Homer ever sang his triumphal ode
his
patriarchal hymn
his dying songs. Again
his was a prophetic mind: endowed
with extraordinary range of vision
his mental eye pierced immensely beyond the
limits of contemporary ken
surveying as from the observatory of his own Pisgah
height of prophecy the far-off Promised Land
wherein he discerned the vast
outlines of a profound theology
an exquisite morality
a beneficent
jurisprudence
a perfected society. Again
his was a practical mind: while
prophetically descrying in the far off distances of time stupendous orbs and
nebulae of truths hidden from all eyes but his own
he at the same time
remained in this tiny world of ours
distinguishing the minutest duties and
subtilest distinctions
beholding in the microscopic world of daily life a
universe as vast as that which broadened before his telescopic sweep
legislating alike broadly for all human time and minutely for all human space
with one hand
if I may venture to say it
weighing the mountains in scales
and with the other hand counting the small dust of the balance. Once more
his
was a constructive mind: instead of wasting his mental forces in ill-timed
attempts to overthrow existing bad institutions
he ennobled his great gifts by
a supreme effort to build up a new human society
constructing out of the very
ruins of the past the everlasting temple of the future. In brief
if ever there
was a man who could be strictly called a genius
that man was Moses.
2. And now survey him morally. He was
indeed
a saintly character
a
prodigy of goodness. Not that he was faultless. His naturally impetuous
temperament brought him more than once into serious trouble
as in the affair
of the Egyptian homicide
and the smiting of the rock of Meribah. But it is to
the infinite credit of Moses that he sought to overcome this constitutional
infirmity of temper
and succeeded in getting his powers into placid balance in
his very patience winning and possessing his soul. Sympathetic
as when he
entered into the woes of his enslaved countrymen in Egypt; self-denying
as
when he refused to be longer called the son of Pharaoh’s daughter; conscientious
as when he chose rather to be evil entreated with the people of God
than to
enjoy the pleasures of sin for a season; discriminating
as when he accounted
the reproach of Christ greater riches than the treasures of Egypt; far-sighted
as when he looked beyond unto the recompense of reward; enduring
as when he
saw Him who is invisible; brave
as when he confronted Menephtha’s
court
and Israel’s tumultuous demands; stately
as when he wielded the sword
of outraged authority; patient
as when he endured in gratitude
insolence
and
rebellion; magnanimous
as when he offered to die in place of his apostate
people; lowly
as when his face shone with Jehovah’s glory
and he knew it not;
trustful
as when he climbed lonely Abarim to die: Moses was indeed religion’s
great saint. Brave as Achilles
without Achilles’ petulance; heroic as
Hercules
without Hercules’ savagery; judicial as Minos
without Minos’ gloom;
constructive as Vulcan
without Vulcan’s grotesqueness; wise as Mercury
without Mercury’s strategy: eloquent as Apollo
without Apollo’s deceit;
patient as Prometheus
without Prometheus’ stoicism; devout as Numa
without
Numa’s superstition; imperial as Jupiter
without Jupiter’s weakness:--Moses
was indeed history’s ideal character. Verily
there hath not risen in all
humanity a prophet like unto Moses
whom Jehovah knew face to face.
3. Having thus glanced at the outlines of Moses’ unique career and
the outlines of Moses’ unique personality
let us now glance at the outlines of
Moses’ unique mission. That mission was manifold. First: It was a part of
Moses’ mission to outline a theology
or doctrine of religion. Thus
while the
surrounding nations were worshipping a plurality of gods
Moses proclaimed that
there is but one God
a God who is self-existent
eternal
unchangeable
spiritual
true
just
holy
gracious
merciful
long-suffering
in a word
infinitely perfect. Again
it was part of Moses’ mission to outline a morality
or doctrine of character. While the morality of the surrounding nations was
debased by gross misconceptions and positive vices
Moses proclaimed a morality
that was exquisite in its distinctions
just in its dealings
brotherly in its
spirit. Again
it was a part of Moses’ mission to outline a jurisprudence or
doctrine of state. While the surrounding nations were governed by irresponsible
monarchs
whose caprices made and unmade laws
Moses proclaimed a commonwealth
over which ruled no human king
whose citizens were peers
whose officers were
elective. Again
it was a part of Moses’ mission to outline a sociology or
doctrine of man. While the surrounding nations regarded each other with
distrust and hate
repelling all immigration which did not follow in the
retinue of conquest
Moses proclaimed the brotherhood of mankind inviting
it
is true
all men to become Jews
but in order that all men might become
cosmopolites. Again
it was a part of Moses’ mission to outline a ritual or
doctrine of worship. While the surrounding nations were worshipping their own
images and ceremonies and sacrifices and priests as being the end of religion
Moses proclaimed a liturgy as being the means of religion
bidding his people
discern in the ritual of the Tabernacle a type of the worship in the temple not
made with hands. Once more
and in summary
it was the mission of Moses to
outline a Theocracy
or doctrine of God-rule. While every other nation regarded
itself as its own law and end
Moses proclaimed that the Hebrew people was
divinely raised up to be a means to an end
namely this
to serve as the symbol
and prophecy of the universal and everlasting Church
or Jehovah’s kingdom on
earth. Thus the mission of Moses was the mightiest mission ever assigned to
statesmen
reformer
philanthropist
or theologian. And nobly did Moses fulfil
his mighty mission. How nobly he fulfilled it is proved by the fact that
although more than three thousand years have passed since Moses lived
his code
is still the basis of modern theology
modern morality
modern jurisprudence
modern sociology
modern worship: in a single word
modern civilization. The
world has outgrown the Analects of Confucius
the Vedas of Brahm
the Soutras
of Boodh
the Zendavesta of Zoroaster
the Koran of Mohammed
even the
Positivism of Comte. But the world has not outgrown the institutes of Moses.
The lawgiver of Sinai is to this day history’s commanding figure
all that is
worthy of the name of civilization sitting reverently at his feet. And how
let
me ask in passing
do you account for all this? For
considering his circumstances
the character and work of Moses was a positive moral anachronism. Remember for
example
that he framed his civil code some two thousand years before Justinian
collected his Pandects
a thousand years before the Twelve Tables were
suspended in the Roman Forum
eight hundred years before Solon legislated for
Athens; remember also that Moses himself lived in a time of profound moral
apostasy
fifteen hundred years before the Divine Man taught us how to live.
Can you account for this striking anachronism in any better way than by
accepting the Scriptural statement that Jehovah was wont to speak unto His
prophet Moses face to face
not in dark speeches
but as a man speaketh unto
his friend?
4. Having thus glanced at the outlines of Moses’ unique career and character
and mission
let us now glance at some of the lessons suggested by Moses’
unique personality. And
first
a lesson of Divine adjustment. The story of
Moses illustrates in a striking way the truth that God ever adjusts men to
crises. For example” When the wickedness of men had become so great that
Jehovah determined to sweep him from the earth
he raised up Noah to become the
second father of the race; again
when the second humanity had relapsed into
heathenism
and a great character was needed to restore the kingdom of God on
earth
Jehovah raised up Abraham to become the father of the faithful; again
when Moses had completed his legislative mission
and a soldier was needed to
conquer the Promised Land
Jehovah raised up the martial Joshua to succeed the
peaceful Moses. Secondly: A lesson of Divine providence. Recall how the infant
Moses was saved; he was not saved by a miracle or anything extraordinary in
itself; he was saved by a sympathetic woman’s natural instinct. Thirdly: A
lesson of Divine warning. If any one of all the hosts of Israel had the right
to enter the Promised Land
it was
we would have thought
their emancipator
and lawgiver and prophet. Nevertheless
saintly though he was
he was not
allowed to enter it. And we know the reason: it was because the Children of
Israel had angered him at the waters of Meribah
by rebelling against him
and
provoking him
so that he spake unadvisedly with his lips. Beware
then
oh
friends
of what you call little sins; for they may cost you the promised Canaan. (G. D.
Boardman
D. D.)
The Magicians of Egypt
The magicians of Egypt did in like manner with their enchantments.
In like manner
but in unlike
too. Of course
men can imitate God and God’s
doings in a great many ways
because man himself has an imitated relationship
to God
and is endowed with powers like to those which God has and uses.
Indeed
the direct path to all our possible growth
progress
and ennoblement
lies in that line and effort of imitating God. We may do what He doeth and as He
doeth in many things. Possibly human beings may accomplish works and effect
results which other human beings inspecting and pronouncing on shall be
perplexed to decide whether to refer them to God or to men. But there is this
one rule of right and wisdom always to be rigidly obeyed. Whenever man attempts
to imitate God in method or means
in acts or devices
he must do the work with
a view to the same purposes as those for which God works. We may imitate God in
what He does merely for our enjoyment
our pleasure
to amuse us
or to add to
our means of happiness. We may make musical instruments to imitate the music of
the air
the sea
the bird
the happy
gleeful child
or the harmonious strains
of heaven’s own choir. We may make flowers of wax or paint them on the canvas.
We may chisel the marble into human forms. We may draw on the canvas the
lineaments of the human features
landscapes of field
meadow
valley
or
mountain
or scenes of sky and ocean. We may make the sun do our painting for
us. We may use all our skill and inventiveness
which are
in fact
but God’s
own workings
to copy
adorn
or imitate His doings. Yet none of these things
is it right or safe for us to do
in order to beguile or deceive our
fellow-men
to cheat their senses in order to pervert their understandings
to
play on their credulity and make them superstitious
to tell them pious fables
in the service of religion
or ever to mislead them by false imitations in
means or effects of the ways in which Divine power can alone honestly work
The
moment the purpose of deception or of artful effect is introduced into any
imitative work of men folly and mischief follow with their train. But
notwithstanding all the enlightenment and all the prevailing credulity of our
times and communities
imitations and counterfeits for the sake of deception
abound and multiply with infinite ingenuity and variety in all the affairs of
human life. It is difficult
indeed
to say of any honest work or product of
God or of men that there is no sham imitation
no adulterated specimen
no
false semblance of it
palmed upon the world. Some wise and humane persons who
are aware of the extent of this deception in medical practice
and of the
number and sacrifices of its victims
have suggested the expediency of procuring
the enactment by the legislature of a very severe law against such triflers
with the miseries and the credulity of their fellow-creatures. But it is very
doubtful whether legislation on the subject would be either wise or effective.
And over how many of the shops and warehouses and manufactories of our busy
world might be inscribed as a motto designating the character of the tricks and
frauds practised in them the old
frank Bible sentence! “And the magicians of
Egypt
they also did in like manner with their enchantments.” All God’s
products are honest ones. All His materials are what they purport to be. He
does indeed please our senses with a few illusory phenomena
such as the ocean
mirage
the rainbow
the double moon
and the failing star
which is no star.
But He never makes wool out of cotton
nor coffee out of beans
nor sugar out
of sand. The magicians do those things. Yet it would be a nobler comfort if we
could get back to the original honest basis and show of things as they come
from the hand of God. Oh that things were and that people were what they
pretend to be! Veneering
varnish
lacquer
imitation
play just as
demoralizing arts upon us as we do with them. No one can substitute sham for
reality in anything outside of him without doing the same by something inside
of him. So sometimes we feel an immense craving to get back to nature in
everything
to get out of the hands of the magicians with all their tricks and
shams
and to be able to say devoutly of all that addresses our senses or our
hearts
“This is from the finger of God.” But
whenever we draw a moral from
the Sacred Book
we are bound to lead it up to its highest application. The
especial work of God is that which serves the agency and produces the fruits of
true religion. Yet the magicians come in here to try the art of imitations both
as to means and effects. We want now the real thing
the work of God
the truth
as it is in Jesus
the power of God unto salvation to every one that believeth.
We must look sharply at all our devices and methods
all our appliances and
plannings. We must commit religious work to religious men and women
and to
religious means: we must use no arts in it
and accept no substitutes for it. There have been eras
and intervals recurring in the history of Christendom
of marked revivals
quickenings and deepenings and strong reactings of the power of religion. And
there have been imitated semblances of these things
promises or hopes of them
not realized tokens mistaken for them
cries of “Lo
here!” “Lo
there!” It is
“the finger of God” which in all things marks truth and reality
whatever the
magicians may do with their enchantments. (G. E. Ellis
D. D.).
──《The Biblical Illustrator》