EXPOSITION
If Moses had, as we have supposed, been accepted into the Midianitish nation, he would need permission to withdraw himself from the tribal head. This head was now Jether, or Jethro, Moses' connexion by marriage, perhaps his brother-in-law, perhaps a less near connexion. Nations and tribes were at this time anxious to keep up their numbers, and jealous of the desertion even of a single member. Jethro, however, made no opposition to the return of Moses to Egypt, even though he designed to be accompanied by his wife and sons (Exodus 4:20). Scripture gives no indications of the motives which actuated him. Perhaps the Midianites were at this time straitened for want of room. Perhaps the peculiar circumstances of Moses were held to justify his application for leave.
My brethren probably means here "my relations" (compare Genesis 13:8; Genesis 29:12). Moses could scarcely doubt but that some of his countrymen were still living. It would not have been for the interest of the Egyptians to exterminate them. Go in peace means, "you have my leave—I do not oppose your going."
And the Lord said unto Moses in Midian, Go, return. It would seem that Moses was still reluctant, and was delaying his departure, even after he had obtained Jethro's leave to go. Perhaps he was making it an excuse to himself for not setting out that if he returned he might still suffer death on account of the offence which had driven him into exile. To remove this last impediment, God assured him that "all the men were dead who had sought his life."
His sons. Gershom, already mentioned (Exodus 2:22), and Eliezer (Exodus 18:4), who was probably an infant. Set them upon an ass. Literally, "the ass," i.e. the one ass that belonged to him. The word might best be translated "his ass." When Moses is said to have "set them upon" the animal, we need not understand "all of them." Probably Zipporah and her baby rode, while Gershom walked with his father. Though horses were known in Egypt before this, they could not be used in the Sinaitic peninsula, and the employment of an ass by Moses is thoroughly appropriate. Returned. I.e. "set out to return." Took the rod of God in his hand. This is of course the "rod" of Exodus 4:2, which had become "the rod of God" by the miracle of Exodus 4:3 and Exodus 4:4, and which God had commanded him to take to Egypt (Exodus 4:17).
And the Lord said, etc. Now that Moses had at last given up his own will and entered on the path of obedience, God comforted him with a fresh revelation,, and gave him fresh instructions as to what exactly he was to say to Pharaoh. The statements of Exodus 4:21 are not new, being anticipated in Exodus 3:19-2; but the directions in Exo 3:22 -23 are wholly new, and point to the greatest of all the miracles wrought in Egypt—the death of the firstborn.
All those wonders. The miracles wrought in Egypt are called nipheloth, "marvels," mophethim, "portents," and 'othoth, "signs." Mophethim, the word here used signifies something out of the ordinary course of nature, and corresponds to the Greek τέρατα and the Latin portenta. It is a different word from that used in Exodus 3:20. In "all these wonders" are included, not only the three signs of Exodus 4:3-2, but the whole series of miracles afterwards wrought in Egypt, and glanced at in Exodus 3:20. I will harden his heart. This expression, here used for the first time, and repeated so frequently in chs. 7-14; has given offence to many. Men, it is said, harden their own hearts against God; God does not actively interfere to harden the heart of anyone. And this is so far true, that a special interference of God on the occasion, involving a supernatural hardening of Pharaoh's heart, is not to be thought of. But among the natural punishments which God has attached to sin, would seem to be the hardening of the entire nature of the man who sins. If men "do not like to retain God in their knowledge, God gives them up to a reprobate mind" (Romans 1:28); if they resist the Spirit, he "takes his holy Spirit from them" (Psalms 51:11); if they sin against light he withdraws the light; if they stifle their natural affections of kindness, compassion and the like, it is a law of his providence that those affections shall wither and decay. This seems to be the "hardening of the heart here intended—not an abnormal and miraculous interference with the soul of Pharaoh, but the natural effect upon his soul under God's moral government of those acts which he wilfully and wrongfully committed.
Thou shalt say unto Pharaoh, Israel is my son. This would be addressing Pharaoh in language familiar to him. Each Egyptian monarch of this period was accustomed to style himself, "son of the Sun," and to claim and expect the constant favour and protection of his divine parent. It was also quite within the range of Egyptian ideas that God should declare himself by word of mouth to his special favourites, and give directions as to their actions. My firstborn. Not only "as dear to me as to a father his firstborn" (Kalisch), but the only nation that I have adopted, and taken into covenant, so as to be unto me "a peculiar people above all the nations that are upon the earth" (Deuteronomy 14:2). Israel's sonship is here mentioned for the first time.
I will slay thy son, even thy firstborn. For the fulfilment of the threat, see Exodus 12:29. Moses did not utter it till all other arguments were exhausted, and he knew that he was having his last interview with the monarch (Exodus 10:29; Exodus 11:4, Exodus 11:5). In this reserve and in the whole series of his dealings with the Egyptian king, we must regard him as simply carrying out the special directions which, after his return to Egypt, he continually received from the Almighty. (See Exodus 6:11; Exodus 7:9, Exodus 7:15 Exodus 7:19: Exodus 8:1, Exodus 8:5, Exodus 8:16, Exodus 8:20, etc.)
HOMILETICS
The fact of having a mission does not release a man from social obligations.
Direct communications with Jehovah, appointment to a great and glorious mission, with the power of working miracles, might have rendered many a man neglectful of ordinary obligations, might have seemed to place him above the necessity of asking anyone's permission to do as he pleased. But Moses read his duty differently. He had been received among the Midianites with great kindness, had been given a home and a wife, and probably enrolled formally as an adopted member of the tribe or nation. Though Reuel, the head of the tribe at the time of his coming, had ceased to hold that position, having probably died, the tribe had a new head, to whom he was bound, if not by all the obligations which had attached him to Reuel, yet by several very definite and tangible bonds. Jethro was his near relative and his tribal chief; he had perhaps sworn allegiance to him; he had certainly received from him protection, employment, sustenance (Exodus 3:1). To have quitted his service without permission, to have left his flock in the Sinaitic valleys, and proceeded straight to Egypt would have been easy, but would have been unkind, ungrateful, and contrary to the accepted standard of tribal morality at the time. Moses therefore went back to Midian from Sinai before proceeding to Egypt-made, that is, a considerable journey in the opposite direction to that which he was about to take—in order to obtain Jethro's consent to his going, thus acting the part of a faithful servant and a good subject. It would be well if all who believe themselves to have Divine missions, and to be highly gifted, would follow Moses' example, and not make their mission and high gifts an excuse for neglect of ordinary duties and obligations. Moses' example, and the words of One higher than Moses, should teach them that it becomes all men to "fulfil all righteousness" (Matthew 3:15). If those with high missions neglect even small social duties, they "give an occasion to the adversary to blaspheme."
Reticence sometimes a duty. We are not bound in all cases to tell even those in authority over us the reasons, much less all the reasons, which actuate us. Moses wanted Jethro's permission to quit his adopted tribe, and return to his native country and his people. He gave a reason which was not untrue, but which was far from being his sole, or even his main, reason. If he had said more, if he had revealed his mission, he would probably have raised a storm of opposition to his departure. He would have been called a fanatic, a visionary, a madman; and everything would have been said that was possible to deter him from carrying out his projects. If Moses felt, as he may have felt, that he was too weak to encounter such a storm of opposition, he was wise to be silent and so not arouse it.
The reasonable wishes of a subordinate should be granted cheerfully. Jethro's answer, "Go in peace," may well be taken as a pattern by those in authority. It is kindly, gracious, and ungrudging. The chieftain of a tribe might naturally have demurred to the withdrawal of a family of subjects, the master to the loss of a valuable servant, the head of a household to parting with near kinsfolk. But Jethro, deeming Moses' plea a sufficient one, is careful not to mar the grace of his concession by a single word of objection, reproach, or querulousness. Nor is "Go in peace" even a bare consent, but a consent embodying a blessing. It is equivalent to "Go, and the Lord go with thee!" Note also the absence of inquisitiveness. Jethro does not pester Moses with questions—does not ask, "Is the reason thou hast assigned thy true reason," or "thy sole reason?" or, "When wilt thou return?" or, "Why take thy wife and children?" or, "How wilt thou live in Egypt?" or, "Art thou not afraid to return thither?" He will not pain his near connection by doubt or distrust, or even undue curiosity. He will not travel beyond the record. His consent has been asked. He gives it freely, fully cheerfully.
Obedience brings a blessing.
There must have been something in the hesitation of Moses which caused it not to be wholly displeasing to God. Once he was "angered" (Exodus 3:14), but even then not greatly offended—content to show his anger by inflicting a slight penalty. Now, when Moses still delayed in Midian, how gentle the rebuke that is administered—"Go, return;" and to the rebuke moreover is appended an encouragement—"all the men are dead who sought thy life." Observe also that no sooner does Moses obey, than his reluctance seems wholly forgiven; the Lord appears afresh to him, and rewards his obedience by fresh revelations. "Israel is my son, even my firstborn." This tender relationship, never before acknowledged, is breathed into the prophet's ear as he enters on the Path of obedience. What may he not expect, if he continues in it! Surely blessings upon blessings. Deliverance, triumph, continued, never-ending protection are assured to them whom God declares to be his children. Moses, as their leader, will have the glory of their success. Even the might of Pharaoh will be. impotent if used against them. Should Pharaoh refuse to liberate God's "firstborn," he will lose his own.
HOMILIES BY J. ORR
The return.
Weeks, perhaps months, intervened between the revelation at the bush and Moses' actual departure from Midian. Time was given for allowing the first agitation of his spirit to subside, for enabling him to take the just measure of the task entrusted to him, for the final overcoming of his involuntary reluctance. An interval is presupposed in Exodus 4:10—"Neither heretofore, nor since thou hast spoken unto thy servant," and is implied again here. Events were not yet quite ready for his departure. The preparation of the man, and the preparation of events (Exodus 4:19) were going on simultaneously. God would have his servant brought, not only to a clear apprehension of his message, but into a state of intelligent and entire sympathy with it, before actually starting him on his journey. The call would come at the proper time.
I. PERMISSION RECEIVED (Exodus 4:18). The request to Jethro was couched in simple but courteous terms, and was as courteously responded to. Moses said nothing of the revelations he had received.
1. He had no call to say anything. His message was to the elders of Israel, not to Jethro.
2. It would have been a breach of confidence to have divulged what passed between him and God without permission.
3. It was not advisable to say anything. He would have required to have entered into explanations, and might have encountered unbelief and opposition. If Jethro perceived, as possibly he did, that there was something underlying Moses' request which he did not care to state, he had the good sense to refrain from prying too curiously into what did not concern him. The parting was courteous and friendly, creditable alike to both.
Observe:
1. There are times when it is prudent to keep one's own counsel.
2. It is the mark of a wise man that he can keep his own counsel.
3. It is well to be reserved about private religious experience (Galatians 1:16, Galatians 1:17).
4. It is one's duty on all occasions to study friendliness and courtesy.
5. It is nearly as high a mark of character not to be too curious in prying into the secrets of others, as it is to be cautious in keeping silence about those entrusted to us.
II. THE WAY CLEARED (Exodus 4:19). As suggested above, Moses had probably been instructed to wait a Divine intimation as to the time of his actual departure. In a work so important every step must be taken under direct Divine guidance. Cf. the movements of Mary and Joseph with the child Jesus (Matthew 2:1-40.). And the warning was not given till God was able to announce that all the men were dead who had formerly sought his life. This would be a comfort to Moses, and would remove at least one set of fears as to his personal safety. There may have been another reason for delaying to this point. Time had again brought matters to the condition of a tabula rasa. The conflict now to be begun was not to be demeaned by being mixed up with the spites and enmities of a buried past. Observe:
1. How God times events with a view to every class of conditions.
2. How God consults for the safety of his servants.
3. How God's purposes move with steady step to their accomplishment, while mortals, who thought to hinder them, drop into their graves, and are forgotten.
III. THE JOURNEY ENTERED UPON (Exodus 4:20).
1. Moses took with him his wife and two sons. The desire to have them with him was natural, but he afterwards saw reason for sending them back. The work he was engaged in was of a kind not compatible with family entanglements. There are times when a man's hands need to be absolutely free; when it is his duty not to enter into relationships which would encumber him; or, if these already exist, to make the temporary sacrifice of comfort and affection which the exigencies of his work demand (Matthew 8:21, Matthew 8:22; 2 Timothy 2:4).
2. He took with him the rod of God. This was indispensable. By it he was to work signs (Exodus 4:17). The rod of the Christian worker is his Bible. Armed with that, he can speak with Divine authority, work miracles in the souls of men and confound the mightiest of his enemies.—J.O.
Hardening.
God communicates anew with Moses, fortifying his resolution to appear before Pharaoh, putting words into his mouth, and warning him of the effect his message would produce. He was not to fail to do all his wonders before Pharaoh, though the only effect would be to harden the monarch's heart—to confirm him in his resolution not to let the people go.
I. THE WORD OF GOD IS TO BE ADDRESSED TO MEN, WHATEVER RECEPTION IT MAY MEET WITH. It is to be set forth, and the evidence which attests it exhibited, "whether they will hear, or whether they will forbear" (Ezekiel 2:5); and this—
1. That God's will may be made known.
2. That men's dispositions may be tested.
3. That if men disobey they may be left without excuse.
4. That ulterior purposes may be fulfilled.
For men's unbelief cannot make the faith of God without effect (Romans 3:3). If men disbelieve and are hardened, God will use even their hardening as the point of attachment for some new link in the chain of his providential developments.
II. GOD INFALLIBLY FOREKNOWS THE EFFECT OF EVERY APPEAL OR MESSAGE HE ADDRESSES TO HIS MORAL CREATURES. He knows those to whom his servants will be "the savour of death unto death," and those to whom they will be "the savour of life unto life" (2 Corinthians 2:16). But the knowledge that his Word will be rejected is not a reason for keeping it back. As respects these foreknown effects, we are not permitted to say either—
1. That God wills (i.e. desires) that his Word should harden; or
2. That in any case it hardens by his arbitrarily withholding the grace which would have produced an opposite result. Yet Divine sovereignty is not to be denied in the effects produced by the preaching of the Word, or in God's dealings with men in mercy and judgment generally. He will be a bold student of Divine things who ventures to assert that by no means known to him could God have subdued the obstinacy even of a Pharaoh. Hearts as stubborn have yielded before now. We cannot solve these anomalies. Enough for us to know that God's sovereignty, however exercised, is ever righteous, holy, and, could we see all, loving.
III. GOD'S WORD, WHEN ITS MESSAGE IS RESISTED, HARDENS THE HEART THAT RESISTS IT. The hardening of the heart is here attributed to God, as in other places it is attributed to Pharaoh himself. The latter statement occasions no difficulty. It is the invariable law, and one which is constantly being exemplified, that he who resists grace and truth incurs the penalty of being hardened. That result follows from the constitution of the moral nature. But precisely in this fact lies the explanation of the other mode of statement, that the hardening of the heart is from God. For God is concerned in the results which flow from the operation of his own laws, and takes (providentially) the responsibility of them. We may go even further, and say that God designs that those who resist his truth shall be hardened by it; just as he designs that those who believe and obey it shall be saved. And the stronger way of putting the matter, harsh as it seems, has its own advantages. Resisters of the truth do well to remember that in their attitude of opposition they have to do, not merely with "laws," reacting to darken the mind and indurate the heart, but with a living God within and behind these laws, lending his solemn sanction to their operations, willing the results which flow from them, and righteously punishing sin by means of them. This explanation, indeed, is not complete. Other phases of the subject come into view later. Meanwhile the preacher of the Gospel is not to be astonished that his word, in many cases, produces hardening effects. This is foreseen by God, and is taken up into his plan. Learn also how a career of iniquity is often punished by the transgressor being brought into circumstances which, merciful in their own operation, yet lead to his greater hardening.—J.O.
Israel a type of sonship.
Consider—
1. The condescension of God in the establishing of this relationship. A nation of slaves; in the eyes of the Egyptians little better than a nation of lepers; yet Jehovah says of them, "Israel is my son, my firstborn." "Behold what manner of love," etc. (1 John 3:1).
2. The privileges implied in it. On this cf. Deuteronomy 1:31-5; Deuteronomy 8:2-5; Deuteronomy 32:9-5. Reflect how Israel was led, fed, guided, trained, chastened, delivered from enemies, and conducted to a bountiful inheritance. These privileges have all their counterparts in the experience of the "children of God by faith in Christ Jesus'" (Galatians 3:26).
3. The responsibilities it imposed on others. Because Israel was God's son, his firstborn, Pharaoh was to refrain from oppressing his son, and if he did not he would be smitten in his own firstborn.
(1) As men treat God's children so will God treat them. He notes, and he will reward, kindnesses done to his sons, and he will avenge their wrongs.
(2) God's children may safely leave the avenging of their wrongs to God. It is not their work, but his, to avenge them; the rule for them is to avenge not themselves, but rather to give place to wrath; heaping coals of fire on the head of the enemy by returning him good for his evil (Romans 12:19-45).—J.O.
HOMILIES BY J. URQUHART
True faith and its joy.
I. THE OBEDIENCE OF FAITH.
1. Note Moses' swift compliance with God's command. He tarried no longer: "He went and returned, and said, let me go." He does not seek advice. He does not even wait for a convenient opportunity of urging his request. We must wait neither upon time nor men. If God has spoken, we must obey.
2. His wise reticence. He said nothing of what he had seen and heard. These experiences are a holy place where the soul meets alone with God. Where this holy place is profaned the soul suffers loss.
II. CONSOLATIONS ABOUND ALONG THE PATHWAY OF OBEDIENT FAITH.
1. Moses receives Jethro's permission and blessing.
2. Fears are removed (Exodus 4:19).
3. He passes on with the consciousness of power: he "took the rod of God in his hand."
4. He has the assurance of victory. Pharaoh's heart will be hardened, yet there is one judgment in reserve which will bow that heart to compliance with the will of God (Exodus 4:22, Exodus 4:23). The cause of God cannot be defeated. As we go on in obedience to God's commandment our advance is a continuous discovery of God's goodness. The lions which we saw in the distance are chained, and do not harm us.—U.
The three meetings.
I. THE LORD'S MEETING WITH MOSES (Exodus 4:24-2).
1. Moses' sin.
(1) Circumcision was the solemnly expressed will of God (Genesis 17:9-1).
(2) It was enforced by exclusion from the blessings of God's covenant.
(3) Preparations had been made for the journey, but the circumcision of Eliezer was not among them.
2. The reason of the omission, weak yielding to the prejudices of his Midianitish wife.
3. His guilt. God looked beyond the sign to that which it signified and partially accomplished—the claiming of the life for himself and righteousness. Moses' disobedience was therefore murder by neglect, and life shall answer for life. The guilt of the unfaithful watchmen in Zion (Ezekiel 33:7-26); of parents who never seek by instruction and example and prayer to have their children circumcised with the circumcision of Christ.
4. God will withstand the inconsistent worker. He will permit his work to be done only by the righteous and the faithful. This is seen both in churches and in individuals.
II. THE MEETING OF MOSES AND AARON (Exodus 4:27, Exodus 4:28).
1. Moses had to proceed alone (Exodus 18:2), the type of many who pass to service through loss.
2. God prepares consolation in the desert (Matthew 19:27-40).
3. The marvels of God's providence. He makes their meeting with each other a meeting with himself. "They met at the mount of God."
4. Human love hallowed by the Divine love—"And Moses told Aaron," etc.
III. THEIR MEETING WITH THE ELDERS OF ISRAEL (Exodus 4:29-2). Where Moses dreaded failure he meets success. There is more faith waiting to receive God's word than we imagine: souls wait round us like the parched land for the showers.—U.
HOMILIES BY D. YOUNG
The unsolicited removal of a source of great anxiety.
God assures Moses that he has no longer any cause to fear on account of the Egyptian slain forty years before. This last piece of information casts a flood of light on all the hesitation, reluctance, and perplexity which Moses has hitherto shown in his intercourse with Jehovah. It might have made a great deal of difference, if he had only known at the beginning that the men were dead who sought his life. Not but that Moses was honest enough in all the pleas he had started in order to escape from this mission and responsibility; but, deep under all other considerations, and very potent, even though he had been ashamed to confess it, lay his fear because of the slain Egyptian. He might even have got as far as the expressing of the fear, if God had not brought him sharply up by the kindling of his anger, and made him feel that of two perils it was wise to choose the lesser. Better run the risk from some Egyptian breathing vengeance than from the visitations of an angry God; and yet, though checked from speaking, he would be saying very earnestly in his heart, "Oh that I only knew myself to be safe in this matter." Remember the terror with which, after so long a time, Jacob approached his injured brother Esau. Certainly Jacob had the bitter consciousness of wrong-doing to heighten his fears, but Moses would have equally the consciousness of danger. Nor can it be too often impressed upon us, in considering this opening stage of Moses' acquaintance with God, that while he had a profound impression as to the real and awful Being with whom he had come in contact, the extent of his knowledge was not correspondent to the depth of his feeling. He had come into a real acquaintance with God; but it was at first, of necessity, a very imperfect and blundering one. The defective notions of Moses, with respect to God, find their New Testament parallel in the earth-born and earth-limited questions which the disciples so often addressed to Jesus. Hence, even though Moses has seen so much of God's power and promptitude in dealing with every difficulty he has raised, he still remains uncertain whether God has taken into account this peril from the slain Egyptian. It is no easy thing to get to a real and operative conviction that God knows even the smallest transaction in the past life of every one of us.—Y.
HOMILIES BY H.T. ROBJOHNS
Facing Egypt.
"And the people believed, and when," etc. (Exodus 4:31). This section of the history may be homiletically treated under three geographical headings, which will keep the historical development prominent, without obscuring the moral and spiritual elements.
I. MIDIAN. From Sinai Moses returned to Midian. Reuel now dead, Jethro, probably his son, becomes priest and sheikh of the tribe. [We take Jethro to have been the brother-in-law of Moses. See 'Speaker's Commentary,' additional note on Exodus 2:18.] In this part of the story it is of moment to observe the situation of Midian—east, and perhaps also west, of the Elanitic Gulf. Hence travellers from Egypt to Midian, or vice versa, would come on the journey unto "the mount of God." Moses could not stay long in Midian. There was now pressing on him—
1. The original impulse (Exodus 2:11-2).
2. The commission of the Burning Bush.
3. The intelligence that it was now safe to go.
[Exodus 2:19 furnishes a convenient opportunity for noticing the Old Testament formula, on the correct understanding of which so much depends, in which God is represented to have directly said and done what he may have done only mediately. Here, e.g; did God speak out of the air into the ear of Moses, or was the intelligence brought in the ordinary way, say by caravans across the desert? It is a large subject, but the following points are suggested: "God said," "God did' this or that, are to this day formulae with the Arabs. This Oriental habit of the cousins of the Hebrews is the opposite of the Occidental. We suppress the name of God as much as possible; and if constrained to refer to the Divine Being, we allude to him as" Providence" or "Heaven." The Oriental habit is more direct and truer; for God is in the secondary cause, which fact some amongst ourselves ignore. The Arabian style of to-day was the Hebrew style, and the mode of the Old Testament. In the interpretation of this formula we must be careful not to assume always the direct or supernatural, though perhaps occasionally we shall have no other alternative. Indeed, no doubt that is so.] On the receipt of this news Moses paid fealty to the chief of the tribe which had given him a home for forty years; asked permission to return; obtained it, and set out with "rod," wife, two sons, and, no doubt, the usual service and attendants of a considerable caravan.
II. THE DESERT—ON THE ROAD. On the road, which passed through scenes of incomparable grandeur, several incidents of the first importance occurred.
1. A word of Divine encouragement (Exodus 2:21-2). Jehovah inspired his servant with courage, warned him that success would not be immediate, and gave him the exact message for Pharaoh. [Whether all this came direct from God, or grew up in the mind of Moses, in the way of meditation, under the guidance of the Spirit, must be left to the decision of each.] But something may be here said on Exodus 2:21 : "I will harden," etc. The objection will occur to every one—How can God punish men for that which he himself causes or does? This "hardening" may be here considered once for all. The following considerations will have weight:—
1. God is often in the Old Testament said to do what he only permits to be done.
2. In this passage of history (Exodus 4-14.) God is said to harden Pharaoh's heart ten times, Pharaoh to harden his own three times; and the fact that Pharaoh's heart was hardened is stated five times.
3. Generally, until after the fifth plague, Pharaoh hardens his own heart; then, and only then, save in Exodus 7:13, God is said to harden Pharaoh's heart.
4. The fact seems to be that at first Pharaoh sinfully hardened his own heart, and then God permissively allowed the process to go on and confirmed it.
5. It must also be borne in mind that the very same gracious influences will either harden or soften, according to the subject. The same sun melts wax and hardens clay. The final responsibility of the hardening lay with Pharaoh. The homiletic applications are obvious; but see a striking poem in Dr. Taylor's 'Moses', by Dr. J. A. Alexander, beginning: "There is a time, we know not when." Another lesson is obvious, as soon as mentioned: We are not justified in looking for results which God has not promised. The deliverance of Israel was promised and certain, but there was no promise that Pharaoh would voluntarily yield.
2. A deed of Divine rebuke (Exo 7:24 -26). This passage is obscure, difficult, yet full of moral significance: must therefore be put in a true light. The incident Shales itself to our minds thus: Moses came on the journey to a caravanserai, burdened with a grievous memory of duty neglected, of the Divine covenant virtually repudiated (Genesis 17:9-1). The younger son had not been circumcised. This neglect was weak; had been simply to please the Midianitish mother. Hence anxiety, contributing with other causes to fever and threatening death—"Jehovah met him," etc. Zipperah was persuaded to perform the rite. The "stone" would be a flint implement, considered more sacred than iron or bronze. To this day flint is used in New Guinea even for shaving the head. The task was performed unwillingly, hence her invective, twice repeated. Then Jehovah released Moses—"let him go." It was now clear that the wife in these matters was out of sympathy with Moses, and so, on the ground of moral incompatibility, was sent back with her children to the tents of Midian (Exodus 18:2), and the grand soul went on alone upon his mission. But the lesson:—The teachers of obedience must be themselves obedient. The law-giver must himself be marked by obedience to law. There is nothing small or great in questions of fidelity. How could Moses thereafter take a stand for righteousness if not himself above indictment? Some moral defects may be absolutely fatal to moral strength.
3. The meeting of the delivering allies—of Moses and Aaron—not like that of Wellington and Blucher, after the battle, but before the campaign. The following points may be noted:—Aaron moved at a Divine intimation. The two met at Sinai. Moses communicated to his brother the revelation and conference connected with the burning bush. Had not told Jethro. With him no blatant speaking of the deepest mysteries of spiritual life.
III. EGYPT. Picture the familiarity of cities, monuments, and scenery, but the unfamiliar faces. No change, yet many changes.
1. The assembling of the elders. Moses, more wise than aforetime, knows that nothing can be done without the sympathy of the people. Can come into contact with them through the elders. This an argument for the organisation of the people.
2. The prominence of Aaron. At once takes his place. Note Moses' unfamiliarity now with Hebrew and Egyptian, after the lapse of so many years, as well as natural want of eloquence.
3. The result. Great success! Belief! Sensation at the coming down of the delivering God! Every head bowed! Worship! God had said: They will believe—"they shall hearken to thy voice." Moses: "Behold, they will not believe me, nor hearken to my voice." BUT THEY DID. Success even beyond our hopes, and the fulfilments of God beyond all our fears.—R.