MOSES IN MIDIAN.
The interference of Moses on behalf of the daughters of the priest of Midian is a pleasant trait, courteous, and expressive of a refined nature. With this remark, and reflecting that, like many courtesies, it brought its reward, we are often content to pass it by. And yet it deserves a closer examination.
1. For it expresses great energy of character. He might well have been in a state of collapse. He had smitten the Egyptian for Israel's sake: he had appealed to his own people to make common cause, like brethren, against the common foe; and he had offered himself to them as their destined leader in the struggle. But they had refused him the command, and he was rudely awakened to the consciousness that his life was in danger through the garrulous ingratitude of the man he rescued. Now he was a ruined man and an exile, marked for destruction by the greatest of earthly monarchs, with the habits and tastes of a great noble, but homeless among wild races.
It was no common nature which was alert and energetic at such a time. The greatest men have known a period of prostration in calamity: it was enough for honour that they should rally and re-collect their forces. Thinking of Frederick, after Kunersdorf, resigning the command ("I have no resources more, and will not survive the destruction of my country"), and of his subsequent despatch, "I am now recovered from my illness"; and of Napoleon, trembling and weeping on the road to Elba, one turns with fresh admiration to the fallen prince, the baffled liberator, sitting exhausted by the well, but as keen on behalf of liberty as when Pharaoh trampled Israel, though now the oppressors are a group of rude herdsmen, and the oppressed are Midianite women, driven from the troughs which they have toiled to fill. One remembers Another, sitting also exhausted by the well, defying social usage on behalf of a despised woman, and thereby inspired and invigorated as with meat to eat which His followers knew not of.
2. Moreover there is disinterested bravery in the act, since he hazards the opposition of the men of the land, among whom he seeks refuge, on behalf of a group from which he can have expected nothing. And here it is worth while to notice the characteristic variations in three stories which have certain points of contact. The servant of Abraham, servant-like, was well content that Rebekah should draw for all his camels, while he stood still. The prudent Jacob, anxious to introduce himself to his cousin, rolled away the stone and watered her camels. Moses sat by the well, but did not interfere while the troughs were being filled: it was only the overt wrong which kindled him. But as in great things, so it is in small: our actions never stand alone; having once befriended them, he will do it thoroughly, "and moreover he drew water for us, and watered the flock." Such details could hardly have been thought out by a fabricator; a legend would not have allowed Moses to be slower in courtesy than Jacob;[5] but the story fits the case exactly: his eyes were with his heart, and that was far away, until the injustice of the shepherds roused him.
And why was Moses thus energetic, fearless, and chivalrous? Because he was sustained by the presence of the Unseen: he endured as seeing Him who is invisible; and having, despite of panic, by faith forsaken Egypt, he was free from the absorbing anxieties which prevent men from caring for their fellows, free also from the cynical misgivings which suspect that violence is more than justice, that to be righteous over-much is to destroy oneself, and that perhaps, after all, one may see a good deal of wrong without being called upon to interfere. It would be a different world today, if all who claim to be "the salt of the earth" were as eager to repress injustice in its smaller and meaner forms as to make money or influential friends. If all petty and cowardly oppression were sternly trodden down, we should soon have a state of public opinion in which gross and large tyranny would be almost impossible. And it is very doubtful whether the flagrant wrongs, which must be comparatively rare, cause as much real mental suffering as the frequent small ones. Does mankind suffer more from wild beasts than from insects? But how few that aspire to emancipate oppressed nations would be content, in the hour of their overthrow, to assert the rights of a handful of women against a trifling fraud, to which indeed they were so well accustomed that its omission surprised their father!
Is it only because we are reading a history, and not a biography, that we find no touch of tenderness, like the love of Jacob for Rachel, in the domestic relations of Moses?
Joseph also married in a strange land, yet he called the name of his first son Manasseh, because God had made him to forget his sorrows: but Moses remembered his. Neither wife nor child could charm away his home sickness; he called his firstborn Gershom, because he was a sojourner in a strange land. In truth, his whole life seems to have been a lonely one. Miriam is called "the sister of Aaron" even when joining in the song of Moses (xv. 20), and with Aaron she made common cause against their greater brother (Numbers 12:1-2). Zipporah endangered his life rather than obey the covenant of circumcision; she complied at last with a taunt (Exodus 4:24-26), and did not again join him until his victory over Amalek raised his position to the utmost height (Exodus 18:2).
His children are of no account, and his grandson is the founder of a dangerous and enduring schism (Judges 18:30, R.V.).
There is much reason to see here the earliest example of the sad rule that a prophet is not without honour save in his own house; that the law of compensations reaches farther into life than men suppose; and high position and great powers are too often counterbalanced by the isolation of the heart.
FOOTNOTES:
[5] Nor would it have made the women call their deliverer "an Egyptian," for the Hebrew cast of features is very dissimilar. But Moses wore Egyptian dress, and the Egyptians worked mines in the peninsula, so that he was naturally taken for one of them.