CHAPTER III.
THE BURNING BUSH.
"In process of time the king of Egypt died," probably the great Raamses, no other of whose dynasty had a reign which extended over the indicated period of time. If so, he had while living every reason to expect an immortal fame, as the greatest among Egyptian kings, a hero, a conqueror on three continents, a builder of magnificent works. But he has only won an immortal notoriety. "Every stone in his buildings was cemented in human blood." The cause he persecuted has made deathless the banished refugee, and has gibbeted the great monarch as a tyrant, whose misplanned severities wrought the ruin of his successor and his army. Such are the reversals of popular judgment: and such the vanity of fame. For all the contemporary fame was his.
"The children of Israel sighed by reason of the bondage, and they cried." Another monarch had come at last, a change after sixty-seven years, and yet no change for them! It filled up the measure of their patience, and also of the iniquity of Egypt. We are not told that their cry was addressed to the Lord; what we read is that it reached Him, Who still overhears and pities many a sob, many a lament, which ought to have been addressed to Him, and is not. Indeed, if His compassion were not to reach men until they had remembered and prayed to Him, who among us would ever have learned to pray to Him at all? Moreover He remembered His covenant with their forefathers, for the fulfilment of which the time had now arrived. "And God saw the children of Israel, and God took knowledge of them."
These were not the cries of religious individuals, but of oppressed masses. It is therefore a solemn question to ask How many such appeals ascend from Christian England? Behold, the hire of labourers... held back by fraud crieth out. The half-paid slaves of our haste to be rich, and the victims of our drinking institutions, and of hideous vices which entangle and destroy the innocent and unconscious, what cries to heaven are theirs! As surely as those which St. James records, these have entered into the ears of the Lord of Sabaoth. Of these sufferers every one is His own by purchase, most of them by a covenant and sacrament more solemn than bound Him to His ancient Israel. Surely He hears their groaning. And all whose hearts are touched with compassion, yet who hesitate whether to bestir themselves or to remain inert while evil is masterful and cruel, should remember the anger of God when Moses said, "Send, I pray Thee, by whom Thou wilt send." The Lord is not indifferent. Much less than other sufferers should those who know God be terrified by their afflictions. Cyprian encouraged the Church of his time to endure even unto martyrdom, by the words recorded of ancient Israel, that the more they afflicted them, so much the more they became greater and waxed stronger. And he was right. For all these things happened to them for ensamples, and were written for our admonition.
It is further to be observed that the people were quite unconscious, until Moses announced it afterwards, that they were heard by God. Yet their deliverer had now been prepared by a long process for his work. We are not to despair because relief does not immediately appear: though He tarry, we are to wait for Him.
While this anguish was being endured in Egypt, Moses was maturing for his destiny. Self-reliance, pride of place, hot and impulsive aggressiveness, were dying in his bosom. To the education of the courtier and scholar was now added that of the shepherd in the wilds, amid the most solemn and awful scenes of nature, in solitude, humiliation, disappointment, and, as we learn from the Epistle to the Hebrews, in enduring faith. Wordsworth has a remarkable description of the effect of a similar discipline upon the good Lord Clifford. He tells--
"How he, long forced in humble paths to go,
Was softened into feeling, soothed and tamed.
"Love had he found in huts where poor men lie,
His daily teachers had been woods and rills,
The silence that is in the starry sky,
The sleep that is among the lonely hills.
"In him the savage virtues of the race,
Revenge, and all ferocious thoughts, were dead;
Nor did he change, but kept in lofty place
The wisdom which adversity had bred."
There was also the education of advancing age, which teaches many lessons, and among them two which are essential to leadership,--the folly of a hasty blow, and of impulsive reliance upon the support of mobs. Moses the man-slayer became exceeding meek; and he ceased to rely upon the perception of his people that God by him would deliver them. His distrust, indeed, became as excessive as his temerity had been, but it was an error upon the safer side. "Behold, they will not believe me," he says, "nor hearken unto my voice."
It is an important truth that in very few lives the decisive moment comes just when it is expected. Men allow themselves to be self-indulgent, extravagant and even wicked, often upon the calculation that their present attitude matters little, and they will do very differently when the crisis arrives, the turning-point in their career to nerve them. And they waken up with a start to find their career already decided, their character moulded. As a snare shall the day of the Lord come upon all flesh; and as a snare come all His great visitations meanwhile. When Herod was drinking among bad companions, admiring a shameless dancer, and boasting loudly of his generosity, he was sobered and saddened to discover that he had laughed away the life of his only honest adviser. Moses, like David, was "following the ewes great with young," when summoned by God to rule His people Israel. Neither did the call arrive when he was plunged in moody reverie and abstraction, sighing over his lost fortunes and his defeated aspirations, rebelling against his lowly duties. The humblest labour is a preparation for the brightest revelations, whereas discontent, however lofty, is a preparation for nothing. Thus, too, the birth of Jesus was first announced to shepherds keeping watch over their flock. Yet hundreds of third-rate young persons in every city in this land today neglect their work, and unfit themselves for any insight, or any leadership whatever, by chafing against the obscurity of their vocation.
Who does not perceive that the career of Moses hitherto was divinely directed? The fact that we feel this, although, until now, God has not once been mentioned in his personal story, is surely a fine lesson for those who have only one notion of what edifies--the dragging of the most sacred names and phrases into even the most unsuitable connections. In truth, such a phraseology is much less attractive than a certain tone, a recognition of the unseen, which may at times be more consistent with reverential silence than with obtrusive utterance. It is enough to be ready and fearless when the fitting time comes, which is sure to arrive, for the religious heart as for this narrative--the time for the natural utterance of the great word, God.
We read that the angel of the Lord appeared to him--a remarkable phrase, which was already used in connection with the sacrifice of Isaac (Genesis 22:11). How much it implies will better be discussed in the twenty-third chapter, where a fuller statement is made. For the present it is enough to note, that this is one pre-eminent angel, indicated by the definite article; that he is clearly the medium of a true divine appearance, because neither the voice nor form of any lesser being is supposed to be employed, the appearance being that of fire, and the words being said to be the direct utterance of the Lord, not of any one who says, Thus saith the Lord. We shall see hereafter that the story of the Exodus is unique in this respect, that in training a people tainted with Egyptian superstitions, no 'similitude' is seen, as when there wrestled a man with Jacob, or when Ezekiel saw a human form upon the sapphire pavement.
Man is the true image of God, and His perfect revelation was in flesh. But now that expression of Himself was perilous, and perhaps unsuitable besides; for He was to be known as the Avenger, and presently as the Giver of Law, with its inflexible conditions and its menaces. Therefore He appeared as fire, which is intense and terrible, even when "the flame of the grace of God does not consume, but illuminates."
There is a notion that religion is languid, repressive, and unmanly. But such is not the scriptural idea. In His presence is the fulness of joy. Christ has come that we might have life, and might have it more abundantly. They who are shut out from His blessedness are said to be asleep and dead. And so Origen quotes this passage among others, with the comment that "As God is a fire, and His angels a flame of fire, and all the saints fervent in spirit, so they who have fallen away from God are said to have cooled, or to have become cold" ( De Princip., ii. 8). A revelation by fire involves intensity.
There is indeed another explanation of the burning bush, which makes the flame express only the afflictions that did not consume the people. But this would be a strange adjunct to a divine appearance for their deliverance, speaking rather of the continuance of suffering than of its termination, for which the extinction of such fire would be a more appropriate symbol.
Yet there is an element of truth even in this view, since fire is connected with affliction. In His holiness God is light (with which, in the Hebrew, the very word for holiness seems to be connected); in His judgments He is fire. "The Light of Israel shall be for a fire, and his Holy One for a flame, and it shall burn and devour his thorns and his briers in one day" (Isaiah 10:17). But God reveals Himself in this thorn bush as a fire which does not consume; and such a revelation tells at once Who has brought the people into affliction, and also that they are not abandoned to it.
To Moses at first there was visible only an extraordinary phenomenon; He turned to see a great sight. It is therefore out of the question to find here the truth, so easy to discover elsewhere, that God rewards the religious inquirer--that they who seek after Him shall find Him. Rather we learn the folly of deeming that the intellect and its inquiries are at war with religion and its mysteries, that revelation is at strife with mental insight, that he who most stupidly refuses to "see the great sights" of nature is best entitled to interpret the voice of God. When the man of science gives ear to voices not of earth, and the man of God has eyes and interest for the divine wonders which surround us, many a discord will be harmonised. With the revival of classical learning came the Reformation.
But it often happens that the curiosity of the intellect is in danger of becoming irreverent, and obtrusive into mysteries not of the brain, and thus the voice of God must speak in solemn warning: "Moses, Moses,... Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground."
After as prolonged a silence as from the time of Malachi to the Baptist, it is God Who reveals Himself once more--not Moses who by searching finds Him out. And this is the established rule. Tidings of the Incarnation came from heaven, or man would not have discovered the Divine Babe. Jesus asked His two first disciples "What seek ye?" and told Simon "Thou shalt be called Cephas," and pronounced the listening Nathaniel "an Israelite indeed," and bade Zaccheus "make haste and come down," in each case before He was addressed by them.
The first words of Jehovah teach something more than ceremonial reverence. If the dust of common earth on the shoe of Moses may not mingle with that sacred soil, how dare we carry into the presence of our God mean passions and selfish cravings? Observe, too, that while Jacob, when he awoke from his vision, said, "How dreadful is this place!" (Genesis 28:17), God Himself taught Moses to think rather of the holiness than the dread of His abode. Nevertheless Moses also was afraid to look upon God, and hid the face which was thereafter to be veiled, for a nobler reason, when it was itself illumined with the divine glory. Humility before God is thus the path to the highest honour, and reverence, to the closest intercourse.
Meantime the Divine Person has announced Himself: "I am the God of thy father" (father is apparently singular with a collective force), "the God of Abraham, the God of Isaac, and the God of Jacob." It is a blessing which every Christian parent should bequeath to his child, to be strengthened and invigorated by thinking of God as his father's God.
It was with this memorable announcement that Jesus refuted the Sadducees and established His doctrine of the resurrection. So, then, the bygone ages are not forgotten: Moses may be sure that a kindly relation exists between God and himself, because the kindly relation still exists in all its vital force which once bound Him to those who long since appeared to die. It was impossible, therefore, our Lord inferred, that they had really died at all. The argument is a forerunner of that by which St. Paul concludes, from the resurrection of Christ, that none who are "in Christ" have perished. Nay, since our Lord was not disputing about immortality only, but the resurrection of the body, His argument implied that a vital relationship with God involved the imperishability of the whole man, since all was His, and in truth the very seal of the covenant was imprinted upon the flesh. How much stronger is the assurance for us, who know that our very bodies are His temple! Now, if any suspicion should arise that the argument, which is really subtle, is over-refined and untrustworthy, let it be observed that no sooner was this announcement made, than God added the proclamation of His own immutability, so that it cannot be said He was, but from age to age His title is I AM. The inference from the divine permanence to the living and permanent vitality of all His relationships is not a verbal quibble, it is drawn from the very central truth of this great scripture.
And now for the first time God calls Israel My people, adopting a phrase already twice employed by earthly rulers (Genesis 23:11, Genesis 41:40), and thus making Himself their king and the champion of their cause. Often afterwards it was used in pathetic appeal:--"Thou hast showed Thy people hard things,"--"Thou sellest Thy people for nought,"--"Behold, look, we beseech Thee; we are all Thy people" (Psalms 60:3, Psalms 44:12; Isaiah 64:9). And often it expressed the returning favour of their king: "Hear, O My people, and I will speak"; "Comfort ye, comfort ye My people" (Psalms 50:7; Isaiah 40:1).
It is used of the nation at large, all of whom were brought into the covenant, although with many of them God was not well pleased. And since it does not belong only to saints, but speaks of a grace which might be received in vain, it is a strong appeal to all Christian people, all who are within the New Covenant. Them also the Lord claims and pities, and would gladly emancipate: their sorrows also He knows. "I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." Thus the ways of God exceed the desires of men. Their subsequent complaints are evidence that Egypt had become their country: gladly would they have shaken off the iron yoke, but a successful rebellion is a revolution, not an Exodus. Their destined home was very different: with the widest variety of climate, scenery, and soil, a land which demanded much more regular husbandry, but rewarded labour with exuberant fertility. Secluded from heathenism by deserts on the south and east, by a sublime range of mountains on the north, and by a sea with few havens on the west, yet planted in the very bosom of all the ancient civilisation which at the last it was to leaven, it was a land where a faithful people could have dwelt alone and not been reckoned among the nations, yet where the scourge for disobedience was never far away.
Next after the promise of this good land, the commission of Moses is announced. He is to act, because God is already active: " I am come down to deliver them... come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people." And let this truth encourage all who are truly sent of God, to the end of time, that He does not send us to deliver man, until He is Himself prepared to do so, that when our fears ask, like Moses, Who am I, that I should go? He does not answer, Thou art capable, but Certainly I will go with thee. So, wherever the ministry of the word is sent, there is a true purpose of grace. There is also the presence of One who claims the right to bestow upon us the same encouragement which was given to Moses by Jehovah, saying, "Lo, I am with you alway." In so saying, Jesus made Himself equal with God.
And as this ancient revelation of God was to give rest to a weary and heavy-laden people, so Christ bound together the assertion of a more perfect revelation, made in Him, with the promise of a grander emancipation. No man knoweth the Father save by revelation of the Son is the doctrine which introduces the great offer "Come unto Me, all ye that labour and are heavy-laden, and I will give you rest" (Matthew 11:27-28). The claims of Christ in the New Testament will never be fully recognised until a careful study is made of His treatment of the functions which in the Old Testament are regarded as Divine. A curious expression follows: "This shall be a token unto thee that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain." It seems but vague encouragement, to offer Moses, hesitating at the moment, a token which could take effect only when his task was wrought. And yet we know how much easier it is to believe what is thrown into distinct shape and particularised. Our trust in good intentions is helped when their expression is detailed and circumstantial, as a candidate for office will reckon all general assurances of support much cheaper than a pledge to canvass certain electors within a certain time. Such is the constitution of human nature; and its Maker has often deigned to sustain its weakness by going thus into particulars. He does the same for us, condescending to embody the most profound of all mysteries in sacramental emblems, clothing his promises of our future blessedness in much detail, and in concrete figures which at least symbolise, if they do not literally describe, the glories of the Jerusalem which is above.